

LIBRARY 

OF  THE 

Theological   Seminflr- 

BR  121  .B8  1833 
Cas      Burns,  John,  1774-1850. 

Principles  of  Christian 
she)       philosophy 

took, ; No,.... j 

A      DONATION 

FROM 

deceived     \a  ,       . 


••  \       'l       f        I 


THE 


CHRISTIAN  PHILOSOPHY, 


CONTAINING    THE 


DOCTRINES,  DUTIES,  ADMONITIONS,  AND  CONSOLATIONS 
OF  THE  CHRISTIAN  RELIGION. 


BY  JOHN  BURNS,  M.D.  F.R.S. 

REGIUS    PROFESSOR   OP   SURGERY    IN   THE    UNIVERSITY    CV 
GLASGOW,    ETC.    ETC. 


FIRST  AMERICAN  EDITION. 


PHILADELPHIA : 

CAREY,  LEA  AND  BLANCHARD— CHESNUT  STREET. 

1833. 


f 

'V*  V  * % 


E.  Merrum  &  Co Printers 

Brookfidd,  Mast. 


CONTENTS. 


CHAP.  I. 

Page 

MAN  13  CREATED  FOR  A  FUTURE  STATE  OF    HAPPINESS  .  £ 

CHAP.  II. 

Of  the  Means  by  which  a  future  State  of  Happiness  is  procur- 
ed ......  14 

CHAP.  III. 

Of  what  is  required  of  Man  that  he  ma*  obtain  a  future  State 
of  Happiness  ......  46 

CHAP.  IV. 
Of  the  Nature  of  the  future  State  of  Happiness  .         71 

CHAP.  V. 
Of  the  preparation  for  the  future  State  of  Happiness        88 
I.  Of  the  exercise  of  faith. — II.  Of  the  necessity  of  holiness 

CHAP.  VI. 

Of  Personal  Dutie3  .....  107 

I.  Of  the  acquisition  of  knowledge. — II.  Of  the  cultivation  of  the 
conscience. — III.  Of  the  regulation  of  the  passions  and  desires, 
according  to  the  rules  of  propriety  and  virtue. — IV.  Of  self-de- 
nial.— V.  Of  the  control  and  management  of  the  thoughts. — VI. 
Of  meditation  on  the  subjects  of  religion. — VII.  Of  self-exam- 
ination, and  forming  a  correct  knowledge  of  ourselves. — VIII. 
Of  personal  religion. — IX.  Of  the  improvement  of  time.— X. 
Of  aiming  at  Christian  perfection. 


CONTBNTS. 


CHAP.  VII. 

Page 
Of  Relative  Duties  .  170 

I.  Of  brotherly  love.— II.  Of  forgiveness  of  injuries.— III.  Of  gentle- 
ness.—  IV.  Of  peace. — V.  Of  humanity,  compassion,  and  sym- 
pathy.— VI.  Of  gratitude. — VII.  Of  alms  and  active  assistance. — 
VIII.  Of  hospitality. — IX.  Of  instruction  in  religious  know- 
ledge.— X.  Of  the  duty  of  informing  the  dying  of  their  dan- 
ger.— XI.  Of  truth,  honesty,  and  justice. — XII.  Of  the  duties 
of  husband  and  wife. — XIII.  Of  the  duties  of  parents  and  chil- 
dren.— XIV.  Of  the  duties  of  masters  and  servants. — XV.  Of 
the  duties  of  magistrates  and  subjects. — XVI.  Of  the  duties  of 
pastors  and  their  flock. 

CHAP.  VIII. 

Or  the  Duties  Men  owe  to  God  .  .  .  231 

I.  To  know  God. — II.  To  believe  the  word  and  promises  of  God. — 
HI.  To  love  God.— IV.  To  obey  God.— V.  To  devote  them- 
selves to  his  service. — VI.  To  venerate  God. — VII.  To  give 
thanks,  praise,  and  adoration  to  God. — VIII.  To  trust  in  Divine 
Providence. — IX.  To  be  contented  and  resigned  to  the  will  of 
God. — X.  To  be  patient. — XI.  To  observe  the  ordinances  ap- 
pointed by  God — prayer — the  Sabbath — the  sacraments  of  bap- 
tism and  the  Lord's  supper — ecclesiastical  polity. 

CHAP.  IX. 

Or  the  Admonitions  and  Consolations  afforded  by  the  Chris- 
tian Religion  ...  ...       310 

I.  Of  the  admonitions  given  in  temporal  prosperity. — II.  Of  the  ad- 
monitions in  a  state  of  spiritual  comfort. — III.  Of  the  consola- 
tion imparted  to  those  who  desire  to  be  delivered  from  the  pow- 
er and  punishment  of  sin. — IV.  Of  the  consolation  imparted  to 
those  who  lament  their  backsliding. — V.  Of  the  comfort  afford- 
ed to  those  who  fear  that  they  may  yet  fall. — VI.  Of  the  conso- 
lation given  to  those  who  are  in  affliction. — VII.  Of  the  support 
offered  to  those  who  mourn  the  loss  of  their  friends. — VIII.  Of 
the  hope  held  out  in  the  prospect  of  death. 


PRINCIPLES 


CHRISTIAN  PHILOSOPHY. 


CHAP.  I. 

MAN  IS  CREATED  FOR  A  FUTURE  STATE. 

It  is  a  solemn  reflection,  that  at  the  moment  the  reader 
is  perusing  this  sentence,  a  mortal  has  quitted  life,  and 
closed  forever  his  connexion  with  all  that  the  world 
contains.  The  hand  which  writes,  and  the  eye  which 
reads,  these  pages  must  soon  he  insensible.  Time,  like 
an  overflowing  flood,  is  continually  sweeping  away  mul- 
titudes from  the  earth.  The  young  and  the  gay,  the  old 
and  the  wretched,  are  alike  involved  in  the  desolation. 
No  rank  is  so  high,  no  station  so  obscure,  as  to  hope  for 
exemption  ;  no  power  so  great  as  to  offer  resistance, 
nor  any  situation  so  low  as  to  escape  detection.  The 
pleasures  and  enjoyments,  as  well  as  the  labours  and 
pains  of  human  life,  must  come  to  a  conclusion,  and, 
amidst  the  perpetual  engagements,  and  incessant  pur- 
suits of  men,  a  solemn  voice  may  be  heard,  proclaiming 
that  "  all  is  vanity."  Yes,  reader,  at  this  instant  the 
words  are  repeated,  and  the  sigh,  which  proceeds  from 
the  heart,  bears  witness  to  their  truth.  Neither  riches, 
nor  honours,  nor  business,  nor  pleasure,  nor  any  tempo- 
ral enjoyment,  can  satisfy  the  mind  of  man.  They  fail 
even  in  their  highest  and  most  permanent  degree.  How 
utterly  insignificant  then  must  they  be,  in  that  state  of 
fluctuation  and  disappointment,  usually  presented  to 
most  of  their  votaries,  and,  especially,  to  those  who  have 
trusted  chiefly  to  them. 
1 


C  PRINCIPLES    OF 

Happiness  is  the  desire  of  every  creature,  but  alas, 
how  few  obtain  it  here  1  and  how  fleetly  does  it  pass 
away  1  It  comes  as  a  shadow,  and  as  a  shadow  it  van- 
ishes. Man  is  constantly  in  pursuit  of  it,  but  still  it  is 
distant ;  grant  him  but  the  desire  of  this  day,  and  he 
anticipates  felicity :  he  obtains  his  desire,  but  yet  he  is 
not  happy.  Days  and  years,  are  spent  in  the  chase  of 
bubbles,  which  elude  the  grasp,  or,  if  caught,  yield  only 
successive  disappointments,  and  confirm  the  truth  of  the 
warning  voice — that,  all  is  vanity. 

The  object  of  sound  philosophy  is  to  make  men  hap- 
py, and  no  knowledge  is  truly  useful  which  does  not 
promote  this  end.  To  rational  beings,  there  can  be  no 
inquiry  more  important,  than  the  relation  they  bear  to 
the  intellectual  world,  and  the  means  by  which  their 
happiness  may  be  permanently  secured.  The  founda- 
tion of  all  wisdom  is,  and  ought  to  be,  the  knowledge  of 
an  important  fact,  that  this  life  forms  but  a  mere  speck, 
in  the  duration  of  man's  existence. 

The  first  and   great  principle  of  philosophy  is,  that 
man  is  created  for   a  different  state,  for  a  world  far 
removed    from  this.      I  know  of   no    language  strong 
enough  to  employ  in  proclaiming  this  truth.     But  why 
require  any  powers  of  reasoning,  any  glowing  eloquence, 
to  persuade  men  of  a  truth  which  their  daily  and  melan- 
choly experience  must  establish :    alas !    it  is  this  very 
circumstance,  this   daily  repetition  of  the  event,  which 
has  effaced   its  impression,  and,  made  them   heedless  of 
the  fact.     Were  one  man  singled  out  in  an  age,  and  re- 
moved from  his  brethren,  then,  we  might  expect  that 
the  same  awe   and   admiration  should  be   produced,  as 
prevailed  amongst  the  beholders,  of  the  resurrection  of 
Lazarus,  from  the  dead.     But  that  which  is  every  day 
repeated,    astonishing   as   it  may  in   itself  be,   makes 
little   impression  on  the  mind,  and,  to  the  generality  of 
mankind,    it  is    much  the  same  as  if  it  never  occurred. 
He  who  is  exposed  only  once   to   a   storm,   trembles  at 
the   prospect  of  destruction,  whilst  the    more   experi- 
enced  mariner,    beholds    with    unconcern   the    raging 
billows,   and   all  the    fury  of    the  elements.     It  is  not 
till  we  be    called  ourselves  to  forsake  this  life,  or  per- 
haps have  the   dearest  friend  torn   from  our  embrace, 


CHRISTIAN    PHILOSOPHY.  7 

that  we  feelingly  believe  that  this  world  is  only  a  por- 
tion, and  a  very  little  portion  too,  of  our  inheritance. 
Behold  the  last  struggles  of  departing  life.  Look  at 
the  cold  clay  deposited  in  its  kindred  earth.  All  that 
occupies  us,  occupied  this  dull  body.  It  was  warmed, 
it  was  clothed,  it  felt  as  we.  The  mind  was  active  in 
the  same  pursuits,  sought  the  same  pleasures,  indulged 
the  same  hopes  and  desires  as  we  still  do.  It  was  sub- 
ject to  the  same  passions,  it  felt  the  same  pains.  But 
now,  how  great  the  change.  This  world  is,  already, 
as  though  it  had  never  existed.  These  desires,  hopes, 
and  fears  are  all  at  an  end,  and  a  new  state  of  existence 
is  begun,  an  existence  which  is  everlasting,  whilst  this 
mortal  state  is  now  for  ever  over.  How  awful  the 
word  for  ever.  Yet  this  word  applies  also  to  us.  In  a 
day,  in  an  hour,  we  also  may  lose  all  connexion  with 
this  life,  and  in  a  few  years,  at  farthest,  it  must  be  dis- 
solved. Then,  this  world  and  all  it  contains,  shall  be 
as  little  to  us,  as  it  now  is  to  the  cold  corpse,  which  is 
fast  hastening  to  dust. 

The  first  and  great  principle  then  of  philosophy  is, 
that  this  life  is  only  a  prelude  to  another  ;  all  sound 
philosophy  teaches  this,  but  Christian  philosophy  teaches 
more.  It  instructs  us  how  this  came  to  be  ;  it  does' 
more,  it  enables  us  to  look  into  futurity,  and  rejoice  in 
the  bright  prospect  which  it  unfolds. 

Man  originally  was  created  innocent  and  happy,  he 
was  placed  in  a  world,  beautiful  in  all  its  parts,  and 
full  of  delight  ;  all  nature  was  gay  and  smiling,  every 
creature  filled  with  joy,  and  free  from  harm.  Had  man 
remained  innocent,  he  should  have  remained  happy, 
and  have  inherited  for  ever  this  glorious  habitation, 
which  came  all  perfect  from  the  hand  of  God.  His 
continuance  here  was  on  the  condition  of  his  obedience, 
for,  he  was  expressly  assured,  that  in  the  day  he  did 
what  God  had  forbidden,  he  should  die,  that  is,  he 
should  be  discharged  from  this  paradise,  and  become 
insensible  to  all  happiness,  being  banished  for  ever 
from  the  presence  of  God,  and  associated,  in  misery, 
with  those  fallen  spirits  who  had  already  sinned.  Man 
did  not  continue  innocent,  and  had  there  been  no  inter- 
position in  his  behalf,  he  should  have  been,  in  the  very 


8  PRINCIPLES    OF 

instant  of  his  transgression,  removed  from  this  world, 
and  placed  in  darkness  and  misery.  But,  although  he 
thus  was  saved  from  immediate  destruction,  a  dreadful 
change  took  place  ;  the  earth  was  cursed  for  his  sake, 
the  whole  creation  was  brought  under  bondage,  and 
every  animal  suffered  in  his  fall  ;  yet,  amidst  this  dread- 
ful ruin,  this  destruction,  which  seemed  universal  and 
irretrievable,  a  bright  and  glorious  ray  of  mercy  unex- 
pectedly appeared,  hope  and  joy  again  visited  the  heart 
of  man.  By  the  interposition  of  Jesus,  the  Son  of  God, 
another  world,  another  state,  far  excelling  that  which 
Adam  lost,  was  purchased  for  him  and  for  his  posterity. 
Into  this  state  he  was  not  to  be  immediately  removed, 
but  a  separation  was  to  be  made  of  the  soul  from  the 
body,  which  was,  for  a  time,  to  return  to  its  kindred 
dust,  as  a  sad  memorial  of  the  fall  of  man.  The 
sentence  of  death,  or  of  the  dissolution  of  the  body, 
was  thus  passed  on  all  men.  But  the  sting  of  death 
was  destroyed,  it  became  only  the  mean,  or  way  ap- 
pointed by  God,  for  the  removal  of  man  from  this  world, 
Avhich  was  forfeited,  and  which  was  no  longer  a  para- 
dise, to  that  more  glorious  and  happy  state,  purchased 
by  the  interposition  of  Jesus. 

The  fall  of  man,  then,  though  attended  by  the  ruin 
of  this  world,  and  the  loss  of  his  own  glory  and  hap- 
piness here,  was  productive,  through  the  rich  mercy 
of  God,  of  a  state  of  felicity  and  exaltation,  far  excel- 
ling that  enjoyed  by  Adam,  in  the  garden  of  Eden, 
inconceivably  surpassing  it,  in  as  much,  as  the  second 
Adam  transcends  the  first.  We,  the  children  of  Adam, 
are  interested,  alike  with  him,  both  in  his  fall  and  in 
his  renovation.  We  are  called  from  his  history,  to 
believe  that  as  he  was  originally  created  for  a  per- 
petual paradise  here,  we  are  formed  for  an  everlasting 
paradise  elsewhere.  We  are  led  to  view  this  life 
merely  as  a  state  of  previous  existence,  and  prepara- 
tion for  our  true  and  permanent  life.  Here,  as  stran- 
gers and  pilgrims,  we  are  journeying  towards  the  new 
paradise,  and  welcome  death  as  the  termination  of 
our  probation,  and  as  the  mode  employed,  by  God,  for 
removing  us  hence,  and  introducing  us  into  the  glories, 
and   full    blessedness,  of    Christ's     eternal     kingdom. 


CHRISTIAN    PHILOSOPHY.  \f 

Two  men  have  indeed  been  taken  away  without  dy- 
inff,  but  with  these  exceptions,  it  has  been  appointed 
that  all  must  taste  of  death.  The  soul  must  be  separat- 
ed from  the  body,  which  is  left  here  till,  at  the  end  of 
time,  and  the  judgment,  and  destruction  of  this  world, 
it  be  re-united,  pure  and  glorified,  to  its  former  spirit, 
when  the  new  man  is  fitted  for  the  new  heaven,  and  the 
new  earth. 

What  reflecting  mind,  then,  can  refuse  to  acknow- 
ledge the  superiority,  of  those  things  which  are  to 
come,  over  those  which  at  present  exist,  and,  the 
expediency,  of  choosing  that  good  part  which  shall 
never  be  taken  away.  Yet,  although  the  judgment 
must  assent,  the  heart  seldom  goes  along  with  the 
judgment,  and  present  things  keep  a  fast  hold  on  our 
choice.  But  how  trifling,  how  delusive  the  choice, 
when  made  to  the  exclusion  of  futurity.  The  objects 
and  desires  of  time,  can  bear  no  comparison  with 
those  of  eternity,  they  are  nothing  in  point  of  stability 
and  duration,  and  they  are  less  than  nothing,  if  com- 
pared in  their  nature,  or  the  happiness  they  afford, 
even  in  their  greatest  perfection.  Is  there  any  one 
hope  or  enjoyment  limited  to  time,  which  can  give 
uninterrupted  pleasure  ?  Riches  take  to  themselves 
wings,  and  who  amongst  us  does  not  know  many  in- 
stances of  sad  reverse  of  fortune  1  the  mighty  ones  of 
the  earth,  may  bid,  unexpectedly,  a  long  farewell  to 
all  their  greatness.  The  praise  of  the  world  is  like 
the  gleam  of  a  meteor,  friendships  are  dissolved,  domes- 
tic happiness  may  be  destroyed  in  a  moment,  health  is 
insecure  and  dependent  on  causes  we  cannot  control : 
but  even  were  health,  and  friendship,  and  riches,  and 
every  temporal  comfort  joined  together,  and  made 
sure,  still  life  itself  must  end,  and  amidst  the  self-gratu- 
lation  of  "  soul  take  thine  ease,"  the  sentence  may 
have  gone  forth,  "  this  night  thy  soul  shall  be  required 
of  thee."  Every  thing  here  is  fleeting  fast  away,  time 
itself  is  perpetually  on  the  wing,  and  the  awful  hour 
is  steadily  approaching,  which  is  to  break  the  thread 
of  life,  and  introduce  in  a  moment,  in  the  twinkling  of 
an  eye,  an  everlasting  world.  "  Lift  up  thine  eyes  to 
the  heavens,  and  look  upon  the  earth  beneath,  for  the 
1* 


10  PRINCIPLES    OF 

heavens  shall  vanish  away  like  smoke,  and  the  earth 
shall  wax  old  like  a  garment,  and  they  that  dwell  there- 
in shall  die  in  like  manner,  hut  my  salvation  shall  he 
for  ever,  and  my  righteousness  shall  not  he  abolished." 
No  man  who  attends  to  the  operations  of  his  own 
mind,  can  hesitate  to  admit  the  vanity  of  time,  and 
the  transient  nature  of  all  that  the  world  contains.  In 
the  moment  of  imagination,  as  I  walk  solitary  over 
the  field,  how  rapid,  and  changeable,  is  the  scene  which 
presents  itself  to  the  mind,  and  how  quickly  do  I  pass 
to  the  most  remote  periods.  I  can  call  up  the  former 
inhabitants  of  the  land,  from  their  mansions  of  silence, 
and  give  them  again  activity  and  animation.  I  see  the 
shepherd,  tending  his  scattered  flocks  on  the  bleak  hills, 
or  the  aged  traveller,  wandering  amongst  the  moun- 
tains, his  hair  and  ancient  garments  flying  before  the 
wind,  I  enter  into  his  thoughts  and  pursuits,  and  give 
him  views  and  desires  suitable  to  the  time  at  which  he 
lived,  I  commiserate  his  fatigues,  or  sympathize  in  the 
prospect,  of  his  reposing  his  wearied  limbs,  in  the  hut 
of  his  family.  I  meet  the  priest,  hastening,  with  anx- 
ious steps,  to  reach  his  convent,  and  hear  the  bell  which 
summons  the  brethren  to  their  devotions.  As  my 
thoughts  ramble,  I  behold  contending  armies  cover  the 
ground  ;  I  see  the  strong  hold  of  the  chief  destroyed, 
or  the  marauding  band  stealing  silently  along  the  glen. 
How  fleeting  the  scene,  how  rapidly  does  it  shift,  how 
transient  the  actions,  how  shortlived  the  desires  and 
feelings,  I  give  to  the  shadows  which  pass  before  me. 
The  events  of  ages,  fly  before  my  eyes,  with  the  rapidi- 
ty of  thought.  Now,  I  behold  every  thing  barren,  the 
earth  covered  with  heath,  the  sky  dark  and  cloudy,  and 
man  rude  and  barbarous.  In  a  moment,  a  rich  coun- 
try is  gilded  with  the  sun,  gay  cities  arise,  and  all  the 
pomp  and  luxury  of  civilized  society  deck  the  scene. 
Men  whom  I  have  known,  only,  from  the  page  of  his- 
tory, are  familiar  to  me.  I  know  their  very  thoughts. 
The  heroes  of  antiquity,  the  kings  and  sages  of  my  own 
land,  pass  in  vision  before  me.  I  clothe  every  thing, 
which  once  existed,  with  a  temporary  existence.  The 
passions  which  animated  the  dead  I  give  unto  them 
again  ;  but  on  all  these  phantoms  it  is  written,  "  I  ap- 


CHRISTIAN    PHILOSOPHY.  11 

pear  only  to  depart."  Alas  !  shall  all  that  interested 
man,  that  gave  him  so  much  thought,  that  hound  him 
so  strongly  to  time,  and  deluded  him  respecting  futuri- 
ty, shall  all  the  triumph  of  the  warrior,  the  deep  laid 
schemes  of  the  wise  and  prudent,  the  daily  cares  of  life, 
come  to  this,  and  be  as  the  vision  of  a  moment  1  It  is 
indeed  true.  When  I  look  back  on  my  life,  it  is  only 
as  a  dream  ;  I  recall  the  scenes  and  the  actions,  but  the 
keen  passions,  the  poignant  feelings  are  gone.  1  look 
back  on  these  scenes,  almost,  as  on  the  days  of  another 
being,  or,  if  I  fix  one  scene  in  my  mind  as  peculiarly 
my  own,  it  gives  me  the  painful  feeling  that  the  pleas- 
ure has  fled,  or  recalls  to  my  remembrance,  that  then  I 
suffered.  The  pursuits  of  this  day,  are,  rapidly,  enter- 
ing the  treasury  of  memory,  where  alone  they  shall 
exist,  to  return  only  with  the  fleeting,  unsubstantial, 
scenes  conjured  up  by  imagination.  Alas  !  here  1  am 
deceived.  Those  scenes  and  thoughts,  which  I  rashly 
said  should  be,  as  though  they  had  never  been,  shall  all 
be  preserved.  In  the  great  day,  when  I  appear  before 
my  Judge,  memory  shall  empty  her  stores,  and,  with 
scrupulous  fidelity,  make  me  rapidly  live  over  every 
moment,  and  present  a  view  of  my  whole  life.  How 
careful  ought  this  reflection  to  make  me  of  the  present 
time,  shunning  its  dangerous  pleasures,  its  sinful  pur- 
suits, and  rising  above  all  its  cares  and  temptations  ! 
In  a  short  period  I  shall  lose  all  my  relish  for  these 
pleasures,  I  shall  cease  to  be  agitated  by  these  pas- 
sions, or  interested  in  these  cares.  I  shall  view  the 
transactions  of  last  year,  as  if  they  were  the  deeds 
of  another,  but  in  the  awful  day  of  judgment,  con- 
science shall  tell  me  they  are  all  my  own,  and  every 
thing  shall  then  appear  in  its  true  colour,  and  in  its  real 
merit. 

But  though  I  know  that  this  life  is  fleeting  away,  and 
is  indeed  as  a  vision,  yet  still  I  am  bound  unto  it  as  if 
by  a  mighty  spell.  When  I  leave  my  mind  to  its  reflec- 
tions, these  are  influenced  by  surrounding  objects,  and 
the  associations  they  produce.  Amidst  the  activity  of 
society,  or  the  busy  scenes  displayed  by  the  sun,  my  im- 
agination wanders  over  the  transactions  of  life,  and  fol- 
lows out  the  ideas  suggested  by  what  1  actually  see  or 


12  PRINCIPLES    OF 

hear,  and  which  lead  to  keen  desires  respecting  the 
present,  or  to  schemes  for  the  future.  But  when  the 
day  is  at  an  end,  and  I  behold  the  cloudless  sky,  span- 
gled over  with  innumerable  stars,  and  enlightened  by 
the  luminary  which  rules  by  night,  my  mind  rises  to 
other  worlds,  and  thence  to  the  great  Creator,  whose 
power  formed  and  whose  wisdom  regulates  the  universe  ; 
my  soul  is  abstracted  from  the  earth,  and  ascends  to  the 
habitation  of  souls  ;  I  think  of  those  who  have  departed 
and  are  rejoicing  in  the  bright  regions  of  heaven  ;  I  sigh 
on  the  recollection  of  what  I  have  lost,  but  I  bless  God, 
for  the  prospect  of  myself,  also,  reaching  that  happy 
land.  Do  I  stand  alone  in  the  silence  of  the  night,  when 
neither  moon  nor  stars  enlighten  the  earth  ?  All  is  dark, 
I  see  little  more  than  the  ground  on  which  I  stand.  I 
hear  only  the  sound  of  the  wind,  or  the  murmur  of  the 
brook  :  perhaps  all  is  still,  and  the  senses  are  at  rest. 
I  retire  within  myself,  and  reflect  on  the  vanity  of  life. 
Perhaps  my  imagination  goes  abroad,  and  presents  a 
picture  of  what  is  passing  around  me  in  the  abodes  of 
men,  but  it  returns,  to  bring  back  the  deep,  perhaps  the 
painful  conviction,  that  all  is  but  a  vision.  I  feel  that 
time  is  on  the  wing.  I  know  that  the  dark  globe  on 
which  I  stand  has,  whilst  my  thoughts  were  flowing, 
carried  me  through  a  tract  of  space,  which  hath  marked 
my  nearer  approach  to  eternity.  I  look  around  and 
feel  that  I  am  the  creature  of  a  moment, -a  spot  on  this 
mighty  globe,  but  a  spot  not  unseen  by  God,  nor  unpro- 
tected by  him.  The  cares,  the  evils,  the  sins  of  this 
state  oppress  my  mind  :  for  a  time  it  is  dark  as  the  night 
which  surrounds  me,  but  I  anticipate  the  return  of  light, 
and  the  splendour  of  the  sun.  I  hail  with  joy  the  Sun  of 
righteousness,  which  ariseth  to  dispel  the  darkness  of  my 
mind,  to  warm  my  heart,  and  to  restore  me  to  everlast- 
ing day.  I  rejoice  that  there  is  a  land,  where  night  ne- 
ver comes,  where  there  are  neither  storms,  nor  tempests, 
nor  cares,  nor  disappointments,  nor  fears,  nor  illusions, 
where  sin  cannot  enter,  and  where  misery  is  unknown. 
The  night  of  sorrow  may  last  for  a  time,  but  the  morn- 
ing shall  break  at  length.  I  shall  forget  my  troubles  as 
a  dream.  I  shall  be  purified  from  my  sin.  I  shall  be- 
hold him  who  died  for  me,  who  loved  me,  and  who, 


CHRISTIAN    PHILOSOPHY. 


13 


worthless  as  I  am,  was  afflicted  in  all  my  afflictions,  and 
supported  me  in  all  my  cares  and  distresses,  who  pre- 
served me  in  temptations,  and  took  away  my  sin  from 
me.  I  shall  meet  my  dear  friends,  and  join  with  them 
in  praise  to  the  most  high  God,  and  with  them  I  shall, 
for  ever,  rejoice  in  the  presence  of  my  Redeemer. 

Time  has  brought  me  nearer  to  eternity,  whilst  these 
thoughts  were  passing  through  my  mind.  I  have  been 
transported  through  an  immense  tract  in  space,  with  a 
velocity  great,  yet  not  perceived.  My  life  has  run 
through  a  corresponding  portion  of  its  duration.  The 
dream  is  drawing  to  a  conclusion.  The  true  life  is  ap- 
proaching, that  never  ending,  never  changing  life,  which 
is  to  be  determined  by  this  short  span  of  existence. 
Through  time  I  must  pass,  but  I  pass  it  only  as  the  gate 
into  eternity.  Shall  I  then  neglect  those  few  moments, 
which  are  to  fix  my  everlasting  life  !  Shall  I  trifle  at 
that  gate,  which  is  to  usher  me  into  eternal  happiness, 
or  never  ceasing  misery  !  Shall  I  risk  immortal  glory, 
for  the  vision  of  a  moment,  for  the  fleeting  indulgences 
of  an  hour  !  Time,  is  given  me  to  prepare  for  eternity, 
to  become  acquainted  with  him  who  hath  destroyed 
death,  and  brought  life  and  immortality  to  light.  He  is 
standing  at  the  door  knocking.  The  numbered  moment 
is  already  on  the  wing,  which  terminates  his  offer  of 
mercy,  and  my  probation  for  eternity.  How  awful  the 
thought !  How  merciful  the  offer  !  Salvation,  joy,  and 
everlasting  blessedness,  if  I  believe  on  Jesus  who  hath 
given  me  this  period,  short,  yet  sufficiently  long,  to  be- 
lieve. Let  me  then  improve  the  time,  for  the  days  are 
evil,  and  ere  I  go  down  to  the  dark  habitation  of  death, 
may  I  have  good  hope,  in  the  loving  kindness  of  my 
God,  and  fall  asleep  in  the  joyful  expectation,  of  awak- 
ening in  that  happy  place,  prepared  by  Jesus,  for  those 
sons  of  Adam,  whom  he  came  to  redeem. 


14 


CHAP.  II. 

OF    THE    MEANS      BY    WHICH    A    FUTURE     STATE    OF    HAPPI- 
NESS   IS  PROCURED. 

As  our  hopes  and  prospects  here  are  limited,  and  must 
be  terminated,  as  the  world  itself,  which  we  now  inhabit, 
is  to  be  destroyed,  it  becomes  us,  as  rational  creatures, 
at  all  times,  to  consider  ourselves  as  intended  for  another 
state,  and  diligently  to  inquire,  how  it  was  procured, 
and  still  is  to  be  obtained.  Into  a  future  state  all  must 
enter,  and  the  time  is  not  left  to  their  own  choice.  Men, 
though  engrossed  with  this  life,  must,  nevertheless,  admit 
that  they  are  to  leave  it.  Neither  power,  nor  wealth, 
nor  the  aid  of  man  can  prolong  their  stay,  more  than 
these  can  control  the  laws  of  nature,  or  check  the  heav- 
enly bodies  in  their  course.  Many  may  have  neglected 
this  first  principle  of  philosophy.  They  may  neither 
have  prepared  for  their  permanent  existence,  nor  thought 
about  it,  but  enter  upon  it  they  must,  some,  after  repeat- 
ed and  prolonged  warnings,  others,  without  the  intima- 
tion of  a  single  hour. 

In  the  Scriptures,  we  are  clearly  informed,  of  the 
way,  in  which  this  new  world  was  procured,  and  man 
saved  from  the  punishment  of  sin.  We  bless  God, 
that  in  this  our  dark  and  ignorant  state,  he  hath  been 
pleased,  at  divers  times  and  in  sundry  manners,  to  grant 
us  a  revelation  of  his  will  respecting  us,  and  full  inti- 
mations regarding  every  thing  which  is  essential  to  our 
salvation.  This  revelation,  and  these  intimations,  are 
contained  in  that  most  inestimable  book  called  the 
Bible,  which  all  Avise  and  good  men  acknowledge  as 
the  word  of  God,  and  as  the  only  certain  source  of  in- 
formation in  religion.  We  there  learn,  that  Jesus  the 
Son  of  God,  undertook  the  salvation  of  the  human  race, 
in  a  way  that  neither  men  nor  angels  could  have  con- 
ceived, and  that  devils  themselves,  could,  scarcely,  have 
been  so  presumptuous  as  to  suppose.  This  method  con- 
sisted in  nothing  less  than  his  undertaking  to  become 
a  man,  and  to  bear  the  punishment   due  to  men.     This 


CHRISTIAN     PHILOSOPHY.  15 

was  twofold,  the  death  of  the  body  and  the  death  of  the 
soul,  that  is,  its  banishment  from  God,  its  privation  of 
all  enjoyment.  He  accordingly  did  die  for  our  sake, 
and  was  forsaken  of  God  in  our  stead.  His  gracious 
offer  was  accepted,  and  no  glory,  no  happiness,  man  is 
hereafter  to  enjoy,  can  be  too  great  to  repay  the  mighty 
price.  This  great,  this  astonishing  event,  the  incarna- 
tion and  vicarious  suffering  of  the  second  person  in  the 
Trinity,  was,  equally  with  the  fall  of  Adam,  foreseen  and 
arranged  in  the  eternal  counsels  of  the  Godhead,  before 
the  creation  of  the  earth.  Therefore,  in  one  view,  we 
may  look  upon  this  world  as  called  into  existence,  in 
order  to  be  the  place,  where  Christ  should  display  and 
magnify  the  power  and  glory  of  God.  For,  all  other 
events  which  ever  have  occurred,  since  the  foundation  of 
the  world,  or  which  shall  happen,  even  till  the  end  of 
time,  shrink  into  nothing,  when  compared  with  the  his- 
tory of  redemption.  Alas  !  that  any  man,  that  all  men, 
should  think  so  little  of  that,  which  involves  a  world's 
fate,  of  that,  in  which  they  are  so  deeply  interested. 
There  must  have  been  a  period  when  God  alone  exist- 
ed, and  when  there  were  neither  angels  nor  heavens. 
Even  then,  all  respecting  this  world,  was  foreseen  and  de- 
termined. But  it  was  not  till  after  the  fall  of  man,  that 
the  eternal  purpose  of  the  Godhead  was  revealed.  Had 
Adam  continued  innocent,  he  had  continued  happy,  and, 
with  Eve,  possessed  this  world  in  its  best  estate.  But 
he  did  not  remain  innocent,  and  it  was  foreseen  that  he 
would  not  remain  so.  Being  left  to  the  freedom  of  his 
own  will,  he  fell,  and  Satan,  doubtless,  exulted  in  the 
ruin  he  had  accomplished,  and  rejoiced  when  he  heard 
the  fair  work  of  God,  pronounced  to  be  cursed,  for  the 
sake  of  man,  whom  he  had  deluded.  But  on  this  very 
portion  of  God's  creation,  on  which  the  enemy  had  exer- 
cised his  power,  and  which  he  hoped  to  retain,  for  ever, 
under  his  domination,  was  to  be  exhibited,  to  the  whole 
host  of  intelligent  beings,  the  glory  of  that  God,  whose 
power  he  had  dared,  and  whose  work  he  had  hoped  to 
destroy.  On  that  orb  which  he  desired  to  seize,  or  to 
see  blotted  for  ever  out  of  existence,  were  to  be  display- 
ed the  glory,  and  the  power,  and  the  whole  perfection 
of  the  Godhead,  in  a  way  which  angels  had  not  hereto- 


16  PRIN'CIPLES    OF 

fore  seen,  and  which  it  could,  far  less,  have  entered 
into  the  heart  of  man  to  conceive.  For,  behold,  not 
only  the  fallen  pair  are  rescued  from  his  power,  but 
from  them  proceeded,  after  their  restoration,  a  nume- 
rous progeny,  millions  of  whom,  instead  of  only  one 
pair,  arose  to  glorify  God  ;  and  from  this  offspring  pro- 
ceeded, at  length,  Him  who  was  to  destroy  the  serpent. 
The  moment  man  fell,  Jesus  began  his  mediatorial  of- 
fice, which  was  new  in  heaven,  and  beheld  with  aston- 
ishment and  praise  by  all  the  angelic  host.  From  that 
instant,  man  could  no  longer  approach  to  God,  nor  did 
God  communicate  with  man,  but  through  the  interme- 
dium of  Jesus.  This  mediatorial  agency,  of  the  Son  of 
God,  has  existed  from  that  time,  and  shall  endure  till 
the  termination  of  all  things,  when  the  glorious  work  of 
redemption  shall  be  accomplished,  and  the  last  saint  be 
gathered  from  the  earth. 

By  anticipation,  the  obedience  and  sufferings  of 
Jesus,  benefited  Adam,  and  also  his  posterity,  previous 
to  their  actual  performance  and  endurance.  But,  dur- 
ing all  this  period,  it  was  ordained  that  an  innocent  ani- 
mal should  be  sacrificed  by  men,  to  intimate  that  they 
deserved  death,  and  were  only  saved  by  the  death  of 
another.  Now,  the  blood  of  bulls  or  of  goats  could,  in 
itself,  be  of  no  efficacy  in  cleansing  from  sin.  It  could 
be  of  no  avail,  unless  as  a  prefiguration  of  the  sacrifice 
of  Jesus.  The  simple  sacrifices  of  the  patriarchs,  and 
the  more  complex  rites,  and  ordinations,  of  the  Mosaic 
law,  merely,  in  so  many  different  ways,  shewed  forth 
the  expiation  of  sin,  by  the  death  of  Jesus  Christ.  At  a 
very  early  time,  we  find  a  memorable  evidence,  of  the 
intention  of  sacrifices,  in  the  history  of  Cain  and  Abel. 
Cain,  in  a  self-righteous  spirit,  offered  unto  God  the 
fruits  of  the  earth,  as  a  token  of  thankfulness  for  food 
and  raiment,  and  an  acknowledgment  of  his  providence, 
but,  virtually,  denying  any  need  of  a  propitiation  for 
sin.  Abel,  brought  the  firstlings  of  his  flock,  giving 
their  life  for  his  own,  and  presenting  their  blood  as  a 
vicarious  expiation.  The  answer  of  God  to  Cain  is  de- 
cisive— "  If  thou  doest  well,  shalt  thou  not  be  accepted." 
How  important  was  this  to  Cain,  and  how  instructive  to 
us  !     Let  those  who  deny  the  necessity  of  an  atonement, 


CHRISTIAN    PHILOSOPHY.  17 

those  who  trust  in  their  own  righteousness,  or  in  the 
mercy  of  God,  placed  in  opposition  to  his  justice,  re- 
flect on  the  declared  terms  of  acceptance.  If  such  men 
do  nothing  but  good,  shall  they  not  be  accepted  7  but  if 
they  do  not,  it  behoves  them  to  consider  the  sad  alterna- 
tive ;  and  one,  who  may  be  supposed  to  know  the  matter 
well,  has  declared,  "  there  is  none  good,  no  not  one." 
The  sacrifice  of  animals,  in  the  early  ages,  must  have 
been  of  divine  institution,  but  the  exact  measure  of 
knowledge,  which  the  offerers  had,  respecting  the  fu- 
ture, and  more  important  sacrifice,  which  they  prefig- 
ured, it  is  not  possible  for  us  to  determine.  We  know 
that  they  all  offered  them,  as  a  propitiation  for  sin,  and 
as  an  acknowledgment  tbat  they  could  only  be  accepted 
by  the  shedding  of  blood,  without  which  there  was  no 
remission  of  sin.  We  now,  by  the  glorious  light  of  the 
gospel,  perceive  more  clearly  the  true  value  of  these 
sacrifices,  and  enter  into  the  reasoning  of  the  apostle 
Paul,  "For  the  law,  having  a  shadow  of  good  things  to 
come,  and  not  the  very  image  of  the  things,  can  never 
with  those  sacrifices,  which  they  offer  year  by  year  con- 
tinually, make  the  comers  thereunto  perfect."  "For  it 
is  not  possible  that  the  blood  of  bulls  and  of  goats  should 
take  away  sin."  Under  the  Mosaic  law,  a  most  lively 
representation,  of  the  great  and  ultimate  sacrifice,  was 
made,  by  the  high  priest  slaying  a  bullock,  and  sprink- 
ling the  blood,  before  the  mercy-seat.  Thereafter,  he 
took  two  goats,  and  having  slain  the  one,  and  sprinkled 
the  blood,  as  had  been  done  with  the  blood  of  the  bul- 
lock, he  made  an  end  of  "reconciling  the  holy  place." 
Then,  he  laid  his  hand  on  the  live  goat,  and  confessed, 
over  him,  the  iniquities  of  the  children  of  Israel,  and 
sent  him  away  to  the  wilderness.  Paul  explains  this 
solemn  sacrifice,  after  he  had  noticed  the  necessity  of 
the  high  priest  enteiing,  every  year,  into  the  holiest,  or 
second  tabernacle,  by  saying,  "  But  Christ  being  come 
an  high  priest  of  good  things  to  come,  by  a  greater  and 
more  perfect  tabernacle,  not  made  with  hands,  that  is  to 
say,  not  of  this  building,  neither  by  the  blood  of  goats  or 
calves,  but  by  his  own  blood,  he  entered  in,  once,  into 
the  holy  place,  having  obtained  eternal  redemption  for 
us." 

2 


18  PRINCIPLES    OP 

The  sacrifice  of  the  paschal  lamb,  was  a  still  more 
striking  representation,  of  the  efficacy  of  the  blood  of 
Jesus.  The  first  time  he  was  slain,  his  blood,  which 
was  sprinkled  on  the  doors,  preserved  the  eldest  child, 
whilst  in  all  those  houses  where  this  mark  was  not  found, 
the  angel  of  the  Lord  destroyed  the  first-born.  In  like 
manner,  Christ,  who  is  our  passover,  is  sacrificed  for  us. 
He  was  slain,  at  the  very  time,  of  the  celebration  of  the 
Jewish  passover.  Whosoever  is  washed  with  his  blood 
shall  never  perish,  but  he  on  whom  it  is  not  found,  shall 
be  destroyed,  as  certainly,  as  the  first  born  of  the  Egyp- 
tians. 

Besides  these  solemn  sacrifices,  and  the  particular 
trespass-offerings  made  by  individuals,  it  was  an  express 
ordinance,  of  the  Lord,  that  the  priest  should  "  offer, 
every  day,  a  bullock  for  a  sin-offering,  for  atonement," 
and  two  lambs,  day  by  day,  continually,  the  one  for  a 
morning,  and  the  other  for  an  evening  sacrifice.  This 
was  to  be  done  "  at  the  door  of  the  tabernacle  of  the 
congregation,  before  the  Lord,  where  I  will  meet  you," 
"  and  then  I  will  meet  with  the  children  of  Israel,  and 
the  tabernacle  shall  be  sanctified  by  my  glory."  Paul, 
addressing  the  Hebrews,  tells  them,  in  allusion  to  this 
ordinance,  "  every  priest  standeth  daily  ministering,  and 
offering  often-times  the  same  sacrifices,  which  can  never 
take  away  sins;  but  this  man,  after  he  had  offered  one 
sacrifice  for  sins,  for  ever  sat  down  on  the  right  hand 
of  God.  For,  by  one  offering,  he  hath  perfected,  for 
ever,  them  that  are  sanctified."  And,  speaking  of  the 
succession  of  priests  who  made  an  atonement  for  the 
people,  he  informs  them  that  "  this  man,  because  he  con- 
tinueth  for  ever,  hath  an  unchangeable  priesthood. 
Wherefore,  he  is  able  to  save  them,  unto  the  uttermost, 
that  come  unto  God  by  him,  seeing  he  ever  liveth  to 
make  intercession  for  them." 

In  every  period  of  the  world,  during  the  patriarchal 
age,  the  Mosaic  economy,  and  the  Christian  dispensa- 
tion, there  has  been  only  one  way  of  acceptance  with 
God,  and  one  way  of  procuring  the  Holy  Spirit,  without 
whose  influence,  neither  Antediluvian,  Jew,  nor  Chris- 
tian could  be  sanctified.  The  mere  offering  of  a  sacri- 
fice, could  no  more  save  the  Jew,  than  the  mere  ac- 


CHRISTIAN    PHILOSOPHY.  19 

knowledgment  of  the  atonement  made  by  Jesus  Christ, 
can  save  the  Christian.  There  must  have  been,  in  all 
acceptable  worshippers,  a  conviction  of  sin,  a  hearty  de- 
sire after  forgiveness,  a  purpose  of  reformation,  a  steady 
dependence  on  the  promised  mercy  of  God,  through  the 
shedding  of  blood  as  an  atonement,  and  a  reception  of 
the  Hofy  Spirit.  Whilst  the  patriarchal  and  Jewish 
Avorshipper,  looked  on  the  blood  which  flowed  from  the 
innocent  victim,  and  then  upon  its  lifeless  body,  he  saw, 
and  acknowledged,  the  punishment  which  he  deserved, 
and  the  vicarious  method  of  his  escape.  The  devout 
men  of  old,  when  engaged  in  the  solemn  sacrifice,  and 
seeing,  though  darkly,  the  prefiguration,  formed  one 
part  of  that  worshipping  church,  which  now  contem- 
plates, with  faith  and  hope,  the  great  and  everlasting  atone- 
ment, made  on  the  cross  at  Calvary,  with  all  the  bless- 
ings which  flow  from  it.  We  are  all  one  in  Christ,  and 
saved  by  his  blood  alone,  and  form  a  portion  of  that 
glorious  assembly,  in  heaven,  which  is  before  his  throne. 
Even  here  on  earth,  we  have  our  part  and  lot  with  pa- 
triarchs, and  prophets,  and  apostles,  and  all  the  holy 
men,  who,  of  old,  hoped  in  him  who  has,  now,  confirmed 
his  covenant  of  grace  and  mercy  with  them,  in  everlast- 
ing blessedness. 

Leaving,  then,  these  types  and  ceremonies,  we  pro- 
ceed to  the  consideration  of  the  great  sacrifice  which 
Christ  offered  "to  put  away  sin,"  after  which  he  enter- 
ed "  into  heaven  itself,  now  to  appear  in  the  presence 
of  God  for  us." 

From  the  scriptures,  which  are  the  only  sources  of 
our  knowledge  in  religion,  we  learn  in  the  most  decided 
language,  that  there  are  three  persons  in  the  Godhead, 
though  only  one  nature,  Father,  Son,  and  Holy  Spirit. 
For  the  redemption  of  man,  the  Son  took  to  himself 
the  body  and  the  soul  of  a  man,  and  appeared  in  this 
world  at  the  appointed  time.  He  differed  from  all 
mankind,  inasmuch  as  his  human  soul  was  free  from  sin, 
pure,  and  holy  as  that  of  Adam  at  his  creation.  But  he 
differed  still  more  in  this,  that  the  man  Jesus  Christ,  had 
also  the  divine  nature,  concealed  under  his  human  form. 

Three  important  points,  are  to  be  attended  to,  in  the 
history  of  Jesus.     The   first  is,  that  during  the  whole 


20  PRINCIPLES    OF 

course  of  his  life  here,  he  continued  in  a  state  of  unspot- 
ted innocence  and    perfect  obedience.     This   he  did  in 
our  name  and  behalf,  performing  fully  that  which  Adam 
failed  to  do.     He  submitted  to  be  tempted  of  the  devil,  that   , 
he  might  withstand  that  to  which  our  first  parents  yielded. 
He  was  subjected  to  the  ordinary  temptations  of  life,  be- 
ing in  all  points  tempted  as  we  are,  yet,  in  all,  he  main- 
tained spotless    purity,  his  soul   being  filled  with  love  to 
God,  hatred  to  sin,  a  supreme  desire  to  obey  the  divine 
law,  to  do  the  work  of  his  Father  in  heaven,  and  to  pro- 
mote his  honour  and  glory.     From  first  to  last,  he  main- 
tained that    perfect  obedience,  those    pure,    and   holy 
thoughts  and  desires,  those  sentiments  and  inclinations, 
exactly  belonging  to  his  situation,  so  that  no  part  of  the 
law,  or  of  the  will,  of  God  was  broken  or  disregarded. 
He   acted,    then,  as  Adam  ought  to    have   done,  in   or- 
der to  continue  in  Paradise.     The  second  point  in  the 
history   of  Jesus   is,    that  he  submitted  to  death   also, 
in  our  name  and  behalf,  thus  enduring  that    punishment 
which  was  due  to  us,  death  of  the  body,  and  being  for- 
saken of  God.     The  divine  nature  could  not   suffer,  but 
his  human  frame  suffered  in  an  extreme  degree,  and  his 
soul  sustained  an  agony,  of  which  we  can  have  no  con- 
ception, when  he  made  it  an  offering  for  sin.     The  third 
point  is,  that  Jesus  declared  that  if  he  went  not  away,  if  he 
did  not  die,  the  Holy  Spirit  would  not  come  to  his  disci- 
ples, and  without  the  communication  of  the  Spirit,  Christ 
had  appeared  in   vain.     The   sufferings  of  Jesus,  must 
never  be  considered,  without  remembering  the  promise 
of  the  Spirit,  for  Christ  delivers  not  only  from  the  pun- 
ishment of  sin,  but  also  from  its  tyranny,  destroying  in 
the  heart  of  man,  by  his  Spirit,  its  love  and  power.     Ev- 
ery Christian   then,  in    contemplating  the  sacrifice    of 
Christ,  when  through  the  eternal  Spirit  he  offered  him- 
self as  a  sacrifice   for  sin,  and  satisfied  the  justice  of  a 
holy  God,  must  believe  that  he,  thereby,  receives  an  im- 
puted   righteousness,   an    imputed    punishment,   and   a 
sanctifying  Spirit.     The  three  fundamental  doctrines  of 
Christianity,  therefore,  are  the  atonement,  imputed  com- 
pliance with  the  whole  law  of  God  in  a  perfect  degree, 
and  regeneration. 

The  redemptory  work  of  Christ,  determin  ed  by  God, 


CHRISTIAN    PHILOSOPHY.  21 

before  the  foundation  of  the  world,  had  in   successive 
ages  been  predicted  by  his  prophets,  and  the  circumstan- 
ces attending  it  minutely  foretold  ;  many  occurrences  in 
the  patriarchal  ages,  many  events  in  the  history  of  the 
Jewish  nation,  all  the  most  important  ceremonies  and 
sacrifices  of  the  dispensation  given  by  Moses,  served  as 
types  or  figures  of  the  Messiah.     At  sundry  times,  and 
in  divers  manners,  the  Spirit  of  God  spake  by  the  holy 
prophets,  predicting  those  things  which  should  precede, 
accompany,   and  succeed  the  death  of  our   Redeemer. 
The  hour  had  now  arrived,  when  Jesus,  having  given  to 
men  a  holy  example,  and  obeyed  in  all  things  the  law  of 
God,  having  communicated  to  his  disciples  and  hearers, 
a  more  perfect  system  of  morals  and  spiritual  instruc- 
tion, than  had  been  done  before,  having  preached  the 
gospel  to  the  poor,  and  fulfilled  all  those  things,  which 
were  foretold,  as  happening  before  his  death,   was  to 
enter  upon  his   agony.     He  had,  during  his  public  mi- 
nistry, opened  the  eyes  of  the  blind,  restored  hearing  to 
the  deaf,  made  the  lame  to  walk,  and  recalled  the  dead 
to  life.     He  had  testified  that  in  him,  was  fulfilled    the 
writing  of  Isaiah,  "  The  Spirit  of  the  Lord  is  upon  me, 
because  he  hath  anointed  me  to  preach  the   gospel  to 
the  poor,  he  hath  sent  me  to  heal  the  broken-hearted, 
to  preach  deliverance  to  the  captives,  and  recovering  of 
sight  to  the  blind,  to  set  at  liberty  them  that  are    bruis- 
ed, to   preach  the  acceptable  year    of  the  Lord."     He 
knew  that  now   he  was   to   go  to  Jerusalem,  where   he 
must  needs  suffer  many  things,  and  be  killed.     He  had 
expressly   desired  his  disciples,  whom   he  sent  to  pre- 
pare for  the  celebration  of  the  passover,  to  say,   "  My 
time  is  come,"  and  to  his  heavenly  Father  he  had  ad- 
dressed himself  in  prayer,   "  Father,  the  hour  is  come." 
In  the  garden  of  Gethsemane,  he  entered  on  his  aton- 
ing sufferings.     He  had,  in  a  covenant  of  mercy,  under- 
taken to  bear  the  sins  of  man,  and  the   punishment  of 
God's  displeasure.    But  till  now,  although,  in  his  human 
nature,  a  man  of  sorrows,  he  had  never  known  or  felt, 
the  deep  horror  of  a  sinner,  in  the  presence   of  a  holy 
God.      His  soul  was  indeed  sore  amazed,  and  in   the 
bitterness  of  his  grief,  he   prayed  that  if  it  were  possi- 
ble, the  cup  of  suffering  might  pass  from  him.     "  Being 
2*  " 


22  PRINCIPLES    OF 

in  an  a^ony  he  prayed  more  earnestly  ;"  and  why  was 
that  holy  soul  thus  agonized.  There  can  be  no  suffer- 
ino"  without  sin,  and,  if  now,  we  find  this  man  of  sor- 
rows, overwhelmed  with  deep  and  inexpressible  agony, 
and  praying  more  earnestly  for  deliverance  or  support, 
surely,  he  must  either  have  been  a  sinful  creature,  or 
must,  in  truth,  have  been  bearing  the  guilt,  and  sustain- 
ino-  the  punishment  of  others.  From  the  very  agony 
alone,  we  are  not  only  assured  of  the  doctrine  of  an 
atonement,  but  of  the  divinity  of  our  Saviour.  For  had 
he  been  a  mere  created  being,  similar  to  the  angels  or 
to  Adam,  he  must  have  been  called  into  existence  by 
the  Creator,  with  the  foreknowledge  and  express  de- 
sign, that  he  should  without  any  choice  on  his  part,  be 
made  an  offering  for  sin.  But  by  the  mysterious  union, 
which  no  one  can  understand,  of  two  natures,  Christ 
was  able,  without  injustice  on  the  part  of  God,  or  mere 
passive  obedience,  on  the  part  of  a  spotless  and  unre- 
sisting creature,  to  say,  "  Lo,  I  come  to  do  thy  will, 
to  reconcile  the  attributes  of  justice  and  mercy,  and  to 
magnify  the  law,  and  make  it  honourable."  Inconceiv- 
able love  on  the  part  of  God  !  Shall  man  look,  with 
indifference,  on  this  dark  spot  in  the  garden  of  Geth- 
semane,  whilst  angels  behold  with  amazement  the  work 
of  redemption  ?  Shall  man,  alone,  disregard  the  depth 
of  this  ao-ony,  and  the  love  and  the  mercy  of  a  suffering 
Redeemer  1  Let  those  who  would  know  how  hateful 
sin,  though  betokened  by  only  one  transgression,  is  in 
the  sight  of  God,  look  to  the  sufferings  of  the  Messiah. 
Let  it  not  for  one  moment  be  supposed,  that  had  there 
been  no  sinner  but  Adam,  and  no  transgression,  but  the 
first  one  on  the  record  of  scripture,  the  propitiation 
should  not  have  been  required,  and  the  Son  of  God 
should  not  have  endured  his  agony  in  the  garden,  or 
his  bitter  sorrow  on  the  cross,  when  he  made  an  expia- 
tion for  sin.  And  let  the  man  who  pleads  guilty  only 
to,  what  he  calls,  a  venial  act  of  sin,  consider,  that  by 
that  admission,  he  is  unfit  to  appear  in  the  presence  of 
God,  and  learn  from  the  overwhelming  agony  of  the 
holy  Jesus,  when  he  had  sin  imputed  to  him  in  the  sight 
of  God,  what  the  agony  and  the  horror  of  the  sinner 
himself  must  be,  when  he  appears  before  a  God  of  puri- 


CHRISTIAN    PHILOSOPHY.  23 

ty,  and  finds  himself  for  ever  unfit  for  remaining  in  his 
presence. 

But  now  the  agony  in  the  garden  is  over,  now  is  the 
Son  of  man  delivered  into  the  hands  of  sinners,  to  suf- 
fer the  cruel  mockings  and  scourging  predicted  hy  the 
Spirit  of  God.  All  tilings  are  prepared  for  the  myste- 
rious and  solemn  catastrophe.  On  the  fourteenth  day 
of  the  first  month,  corresponding  to  Friday,  the  third 
day  of  April,  the  day  appointed  for  slaying  the  paschal 
lamb,  Jesus  was  numbered  with  the  transgressors.  At 
"  the  third  hour,"  or  nine  o'clock  in  the  morning,  he 
was  nailed  to  the  cross,  and  lifted  up,  according  to  his 
own  prediction,  and  the  type  employed  by  Moses  in  the 
wilderness.  Behold  now  the  Lamb  of  God,  who  taketh 
away  the  sins  of  the  world.  Angels  and  archangels 
surround  the  cross,  and  ardently  contemplate  the  won- 
drous work  of  redemption.  All  heaven  is  filled  with 
awe  and  solemn  admiration;  man  alone  is  insensible. 
For  three  hours,  the  power  of  hell,  seems  to  prevail, 
without  any  interruption,  and  the  spectators,  revile  and 
deride,  the  sufferings  of  the  blessed  Jesus.  "  He  saved 
others,  himself  he  cannot  save."  Cruel  mockers,  ye 
have  said  the  truth,  he  is  pledged  to  suffer ;  himself  he 
cannot,  will  not,  save.  But,  behold,  amidst  all  the  in- 
human taunting,  when  the  sun  has  reached  his  meridian 
height,  "  about  the  sixth  hour,"  or  noon,  darkness  sud- 
denly overspreads  the  land,  and  for  three  hours,  bears 
witness  to  the  deep  distress  and  anguish  of  the  Re- 
deemer's soul.  At  three  o'clock  in  the  afternoon, 
Jesus,  having  uttered  with  a  loud  voice  these  remarka- 
ble words,  "  My  God  !  my  God  !  why  hast  thou  forsa- 
ken me?"  and  having  in  compliance  with  prophecy 
received  vinegar,  he  said,  "  It  is  finished ;"  "  and  when 
Jesus  had  cried  with  a  loud  voice,  he  said,  Father,  into 
thy  hands  I  commend  my  spirit,  and  having  said  thus 
he  gave  up  the  ghost."  "It  is  finished,"  a  world  is  re- 
deemed from  the  power  of  the  enemy,  who  had  hoped 
again  to  undo  the  work  of  God.  The  promises  of  the 
Almighty,  and  the  prophecies  of  his  servants,  had  all  a 
fulfilment  in  this  event,  and  yet  the  arch-deceiver  knew 
so  little  of  their  meaning,  that  he  promoted  their  accom- 
plishment, and  tempted  Judas,  to  betray  his  Lord,  into 


24  PRINCIPLES    OP 

the  hands  of  those,  whom  he  hoped,  by  putting  him  to 
death,  would  frustrate  the  merciful  plan  of  God,  and  de- 
liver into  his   power,  a  world  already  lying  in  wicked- 
ness.    Could  mortals  have  beheld  the  principalities  and 
powers,  who   surrounded  the  cross,  they  would  indeed 
have  seen  a  host  of  evil  spirits,  waiting  in  eager  expec- 
tation of  the  moment,  when  the  death  of  the  Messiah 
should  confirm  their  power,  and  shut  out  for  ever  the 
hope  of  mercy  from  man.     Jesus  has  not  yet  hung  so 
long  on  the  cross  as  to  exhaust  his  strength.     They  must 
yet  wait  a  little  longer  for  their  triumph,  but  they  wait 
in  hope ;  and  could  the  hearts  of  the  fallen  angels,  ever 
have   been   revisited  with  aught  like  joy,  it  must  have 
been  when   they  beheld  the  promised  Messiah,  in  the 
bitterness  of  his   soul,  lamenting  that  his   Father  had 
forsaken   him,  and  when  they  had  the  near  prospect  of 
defeating,   for  ever,   the  mercy  of  God.     But   as  they 
press  nearer  the  cross,  rejoicing  in   the   sufferings,   and 
watching  with  impatience,  for  the  moment,  when  the 
Saviour,   exhausted   by  anguish,  should  yield  to  death, 
behold  the  loud  voice  is  uttered,  the  voice  of  confidence 
and  victory,  Jesus  pronounced  and  declared,    "  It  is 
finished."     The  truth,   with  the  rapidity  of  lightning, 
now  bursts  upon  their   view ;  they  feel  that  they  have 
been  working  to  their  own  destruction,  that  Jesus  has 
spoiled  principalities  and  powers,  and  made  a  show  of 
them  openly.     With   confusion  and  consternation,  the 
apostate  ranks  roll  back  from  the  presence  of  the  Son 
of  God,  as  he  leaves  his  human  body,  and  is  again  visit- 
ed  by  the  joyful    light  of  his    Father's   countenance. 
They,  who  had  been  driven  from  heaven,  in  captivity, 
are   again   led   captive,    whilst  the  gifts  of  grace  and 
mercy,  are  obtained,   for  the  rebellious  children  of  Ad- 
am.     Was  it   at  this  awful  moment,   and  amidst  this 
consternation  of  spiritual   wickedness,  that  the   earth 
was  convulsed,  the  rocks  rent,  and  the  veil  of  the  tem- 
ple torn  from  top  to  bottom  ?    The   Lamb  of  God  has 
now   been  sacrificed,  and   hangs  still  upon   the  cross. 
To  fulfil  the    Scripture,  a  Roman   soldier   pierces   his 
side  with  a  spear,  and  lo  !  another  prediction  is  accom- 
plished, a  stream  of  blood  and  of  water  flows  from  the 
wound.     In  that  day  was  a  fountain  opened  for  sin  and 


CHRISTIAN    PHILOSOPHY.  <iO 

uncleanness,  which  shall  never  be  dried  up,  which  shall 
continue  to  flow,  till  the  last  descendant  of  Adam  be 
purified  from  his  iniquity,  and  till  every  stain  be  wash- 
ed away,  from  the  last  soul  which  shall  be  brought  to 
the  hallowed  stream.  Who  could  behold  these  prodi- 
gies without  exclaiming,  with  the  centurion,  "  Truly 
this  was  the  Son  of  God."  But  the  hearts  of  the  Jews 
were  hardened,  and  even  after  he  was  laid  in  the  grave, 
a  guard  was  placed  on  his  body.  The  morning  of  the 
third  day  was  approaching,  and  the  soldiers  still  sur- 
round the  sepulchre,  now  talking  of  their  military  ex- 
ploits and  the  glory  of  their  nation,  now  passing,  in 
silence,  by  the  tomb,  of  the  Redeemer  of  the  world. 
The  Sabbath  is  not  yet  ended,  and  all  is  still.  But,  lo ! 
the  morning  of  the  third  day  is  ushered  in,  and,  sudden- 
ly, the  angel  of  the  Lord,  appears  to  the  astonished 
keepers.  His  countenance  was  like  lightning,  and  his 
raiment  white  and  shining.  He  appeared  not  silently, 
but  descended  with  thunder  and  in  majesty,  and  for  fear 
of  him  the  keepers  did  quake.  He  rolled  away  the 
stone,  from  the  mouth  of  the  tomb,  they  were  set  to 
watch.  Jesus,  who  could  not  be  held  of  death,  who  had 
power  to  lay  down  his  life  and  to  take  it  again,  came 
forth,  in  spite  of  human  guards  or  infernal  spirits,  and, 
with  him,  came  many  saints  out  of  their  graves,  and 
went  into  the  holy  city,  and  showed  themselves. 

Who  does  not  believe,  that,  had  he  beheld  all  these 
things,  he  would  have  fallen  down  and  worshipped, 
giving  glory  to  God.  But  he  who  knows  the  human 
heart,  better  than  man,  hath  said,  that  those  who  do 
not  believe  Moses  and  the  prophets,  would  not  believe, 
although,  one  were  to  rise  from  the  dead.  The  Roman 
soldiers  beheld  all  these  things  :  they  saw  the  angel,  they 
heard  the  thunders, — He  whom  they  were  set  to  watch, 
came  forth,  triumphant,  from  the  tomb,  yet  they  believed 
not.  They  indeed  fled  from  the  awful  place,  but  they 
remained  heathens  ;  they  fled  to  receive  a  bribe  to  con- 
ceal the  truth,  and  mislead  the  multitude.  Who  amongst 
us,  after  reflecting  on  the  insensibility,  of  Jews  and  Ro- 
mans, to  all  these  prodigies,  can  be  bold  enough  to  say, 
that  he  would  have  been  a  better  man,  or  a  more  zeal- 
ous Christian,  had  he  actually  beheld   these  events,  in 


26  PRINCIPLES    OF 

place  of  merely  reading1  of  them.  If  any  proof,  were 
wanting  to  us,  of  the  hardness  and  insensibility  of  the 
human  heart,  if  any  evidence  were  demanded,  of  the 
soul  being,  since  the  fall,  spiritually  dead,  we  have  only 
to  consider  how  little  effect  was  produced,  by  the  mira- 
cles performed  by  Jesus,  by  the  events  which  took 
place  at  his  crucifixion,  and,  above  all,  the  conduct  of 
the  soldiers,  after  beholding  the  glorious  resurrection  of 
the  blessed  Saviour.  This  is  a  consideration,  which 
ought  not  to  be  lightly  dismissed.  It  ought  to  make 
every  wise  man,  anxious  that  he  may  be  delivered,  from 
an  evil  heart  of  unbelief,  and  what  he  anxiously  desires, 
he  will,  naturally,  earnestly  pray  for.  If,  in  the  solemn 
day  of  judgment,  it  be  more  tolerable  for  Tyre  and 
Sidon,  than  for  those,  who  would  not  listen  to  our 
Lord,  what  must  it  be  for  him,  who  has  been  educated 
in  a  Christian  land,  who  has  had  no  prejudices  to  over- 
come, who  gives  a  speculative  assent  to  the  doctrines  of 
salvation,  but  who,  practically,  cares  for  none  of  these 
things  1  Ah  !  thoughtless  mortal,  be  for  one  moment 
serious.  Reflect,  that  in  the  garden  of  Gethsemane, 
and  on  the  cross  of  Calvary,  Jesus  foresaw  that  at  this 
time,  you  should  be  reminded,  that,  for  the  sins  of  man, 
he  endured  the  bitter  agony  of  his  Father's  wrath,  and, 
in  those  sad  moments,  knew  whether  you  would  think 
on  the  sorrow  he  felt,  and  the  love  he  manifested,  or 
turn,  with  indifference,  from  the  contemplation  of  the 
anguish,  of  that  holy  soul,  which  he  then  made  an  of- 
fering for  sin. 

After  reading  the  record  of  the  Messiah's  sufferings, 
we  naturally  inquire  into  their  end  and  object.  As  he 
obeyed  the  law  of  God,  which  we  had  broken,  and  suf- 
fered, in  our  stead,  the  punishment  due  to  our  sin,  we 
find,  that  this  righteousness,  and  that  atonement,  will 
be  imputed  to  those,  who,  unreservedly,  acknowledge 
the  necessity  of  a  propitiation,  and,  with  cordial  faith, 
are  willing  to  accept  of  him  as  a  Saviour.  As  in  Adam 
all  die,  so,  in  Christ  shall  all  be  made  alive  ;  for  Jesus 
hath  abolished  death,  in  its  formidable  sense,  and 
brought  life  and  immortality  to  light.  It  is  this  glorious 
salvation,  then,  which  is  the  source  of  all  our  hope  and 
joy,  and  we   humbly   and   devoutly  acknowledge,  that 


CHRISTIAN    PHILOSOPHY.  27 

there  is  no  other  name,  given  under  heaven  among  men, 
whereby  we  can  be  saved.  We,  with  assured  confi- 
dence, believe,  that  Jesus  is  able  to  save  unto  the  utter- 
most, all  who   come  unto  him. 

But  we  must  inquire,  a  little  more  minutely,  into 
the  means  of  salvation.  I  have  said  in  general,  that 
Jesus  made  a  full  and  complete  atonement  for  sin, 
obeyed  the  law  of  God,  restored  us  to  the  favour  of  our 
Creator,  and  has  gone  to  prepare  a  place  for  us,  in- 
stead of  this  world,  which  is  to  be  destroyed.  How  is 
this  redemption  accomplished  for  you,  for  me,  as  indi- 
viduals. In  answer  to  this  question,  we  are  informed, 
that  Jesus  has  ascended  into  heaven,  to  plead  for  us, 
and  present  himself  as  our  sacrifice,  propitiation,  and 
intercessor,  on  the  terms  of  a  covenant,  well-ordered 
in  all  things  and  sure.  He  sends  forth  his  Spirit  to 
sanctify  the  individual,  and  unite  him  to  himself,  so, 
that  being  one  with  him,  he  becomes  interested,  in  all 
that  Christ  has  done,  and,  therefore,  is  accepted  by  the 
Father,  even  as  Christ  is,  who  is  his  head,  and  the 
well-beloved  Son  of  the  Father.  It  was  the  earnest 
desire  of  the  apostles,  that  Jesus  might  continue  with 
them.  But  in  his  last,  and  most  affecting,  discourse  to 
his  disciples,  just  before  he  was  betrayed,  he  tells  them 
that  his  time  was  come,  and  when  sorrow  had  filled 
their  hearts,  he  showed  the  necessity  of  his  departure. 
"  Nevertheless,  I  tell  you  the  truth,  it  is  expedient  for 
you  that  I  go  away,  for  if  I  go  not  away,  the  Comforter 
will  not  come  unto  you."  "  I  go  to  prepare  a  place 
for  you."  Whilst  he  was  on  earth,  "  the  Holy  Ghost 
was  not  yet  given,  because  Jesus  was  not  yet  glorified." 
His  presence  in  heaven,  as  our  Mediator,  is  essential 
for  our  salvation  ;  it  was  declared  by  Jesus  to  be  neces- 
sary, in  order  to  procure  the  Holy  Spirit,  and  to  ob- 
tain that  "  place"  where  "  there  shall  be  no  more  curse, 
but  the  throne  of  God  and  of  the  Lamb  shall  be  in  it, 
and  his  servants  shall  serve  him,  and  they  shall  see  his 
face."  The  Mosaic  dispensation,  illustrates  or  prefig- 
ures the  work  of  our  Lord  in  heaven,  for,  the  high  priest 
entered  into  the  holiest  of  the  tabernacle,  to  present  the 
blood  of  the  victim,  and  to  make  intercession.  Now 
this  tabernacle,  says  the  apostle,  was  a  pattern   of  the 


28  PRINCIPLES    OF 

things  in  heaven,  whither   Jesus    has  gone  to   appear 
in  the  presence  of  God  for  us. 

In  the  day  that  Adam  fell,  his  soul  became  dead    to 
every  thing    which   is  good,    and   the  souls  of  his  de- 
scendants   are,    naturally,   not  merely    dead   to    every 
holy  principle,  but,  to  use  the  strong  language    of  an 
apostle,  are  enemies  to  God.     Paul,  drawing  a  com- 
parison between  man  by  nature,  as  he  descends  from 
Adam,  and  man  renewed  by  the  grace  of  God,  declares, 
that     "  to    be    carnally    minded   is    death,    but    to   be 
spiritually  minded  is  life  and   peace,    because   the  car- 
nal mind  is  enmity   against   God,    for  it  is  not   subject 
to  the  law  of  God,  neither   indeed    can  be."      If  an 
apostle    maintain  it  to  be  an  impossibility,    for   those 
that   are  in  the  flesh  to  please   God,  we,  who  have   no 
superior    knowledge,    will  do   well   to  be    cautious   in 
rejecting  his  opinion.      But  he  not  only   believed,  that 
man  could  not,  of  himself,  please   God,  but,  even,  that 
he  could  not  know  how  to  do  so.     "  The  natural  man, 
receiveth   not  the   things  of  the  Spirit  of  God,  for  they 
are  foolishness  unto  him,   neither  can  he  know  them, 
because  they  are  spiritually  discerned ;"    and,   as  if  all 
this   were    not   sufficient    to    express    his  opinion,    we 
find  him  laying  it  down  most  decidedly,  as  a  positive 
fact,    "  if  any  man  have   not  the  Spirit  of  Christ,  he 
is  none  of  his."     It  does  not  follow  from  this,  that  be- 
cause  man   is  naturally  corrupted,   and   cannot  please 
God,  he  therefore  does  not  possess  the  faculty,  of  know- 
ing what  is  right  and  what  is  wrong.       Holiness  is  gone 
from  man,  but  he  is  still  a  rational  creature,  and  has 
the  power  of  judging  of  the  quality  of  actions.     This 
property,  of  perceiving   what  is  good  and  what  is  evil, 
exists  in  different  degrees,  proportioned    to  the  know- 
ledge  and    sensibility   of  individuals,   but,  both  in  the 
Christian  and  heathen  world,  this  discernment  or  con- 
science  is   found   to  exist.      The  consequence   of  this 
internal    feeling,  when  not  suppressed,  is  a  wish  that 
the  right  had  been  performed,  and  the  wrong  avoided. 
This  wish,  naturally,  springs  from  the  desire  that  every 
man   has  to  enjoy   peace  in  his  own    mind.     It  com*, 
sometimes,   solely   from   the    pain   excited   by   the   re- 
proaches of  conscience,  but  in  other  cases,  it  is  strength- 


CHRISTIAN    PHILOSOPHY. 


29 


ened,  by  the  contemplation  of  the  happy  effects,  of  vir- 
tue and  moral  goodness.  Yet,  although,  in  every  breast, 
conscience  erect  her  tribunal,  and,  although,  the  conse- 
quence must  be  remorse,  as  often  as  her  admonitions  are 
neglected,  it  is  nevertheless  true,  that  the  feelings,  pro- 
duced by  her  reproaches,  are  seldom  permanent,  or  suc- 
ceeded by  an  active,  persevering,  effort,  of  the  will  to 
avoid  the  evil.  The  wish,  which  unrenewed  men  have, 
to  please  God,  or  do  good,  is  nothing  more  than  a  wish, 
founded  on  dictates  of  conscience,  without  any  corres- 
ponding endeavour,  the  inclination  for  present  gra- 
tification, prevailing  over  all  the  suggestions  of  reason, 
wisdom,  or  instruction.  There  is  no  man  who  would 
not  wish  to  obtain  heaven,  but  how  few  will  sacrifice 
this  world  for  it.  By  frequent  disregard,  the  voice  of 
conscience  comes,  at  length,  to  be  heard  with  unconcern. 
It  may  be  lost  altogether,  and  the  mind  become  as  in- 
different to  what  is  right  and  wrong,  as  it  is  dead  to  true 
holiness  and  love  to  God.  The  passions  and  affections 
of  the  heart,  the  force  of  reason  and  instruction,  the 
power  of  habit,  the  accidental  absence  of  strong  temp- 
tation, the  dictates  of  conscience,  may  all  conspire,  to 
enable  a  man,  to  regulate  his  life,  more  becomingly  as 
a  moral  creature,  as  we  observe  in  heathen  philosophers, 
and  the  conduct  of  many  men  who  are  not  religious, 
but  they  cannot  give  him  the  power,  of  cordially  loving 
God,  and  of  keeping  his  commandments,  they  cannot 
produce  a  lively  faith  in  Jesus,  nor  communicate  the 
Holy  Spirit,  who  is  so  essential,  that  without  him  no  man 
can  come  unto  God.  The  dictates  of  conscience,  may 
make  a  man  a  good  member  of  society,  they  may  make 
him  perform  many  moral  duties,  but  they  cannot  make 
him  love  the  law  of  God,  or  obey  it  in  preference  to  soli- 
citations to  sin.  Adam,  having,  in  one  sense  died  on  the 
day  he  fell,  he  required  to  be  renewed  or  born  again, 
and  we,  his  descendants,  require  also  to  be  regenerated 
or  enlivened,  which  is  done  by  the  Spirit  of  Christ  entering 
into  us.  The  Spirit  does  not  act,  merely,  by  suggesting 
arguments  to  convince,  or  by  presenting  motives  toman, 
as  a  free  agent,  as  some  have  imagined,  but,  by  chang- 
ing the  heart,  and  sanctifying  the  desires.  Did  the  Ho- 
ly Spirit  operate,  merely,  by  presenting  arguments,  I 
3 


30  PRINCIPLES    OF 

can  conceive  that  the  same  arguments  might  have  been 
presented,  by  one  man  to  another,  and  that  we  might 
be  saved,  without  the  interference  of  the  Spirit  at  all. 
But,  He  not  only  does  present  motives  and  inducements, 
but,  also,  awakens  the  dead  mind,  kindles  new  desires, 
and  gives  a  new  existence.  Formerly,  the  soul  was  pol- 
luted in  itself,  and  the  habitation  of  unclean  spirits. 
Now,  it  is  purified,  and,  by  the  union  of  the  Holy  Spi- 
rit, is  made  to  know  and  love  God,  to  look  to  him  as  the 
source  of  happiness,  and  to  Jesus  as  the  Mediator  be- 
tween God  and  man.  The  soul  now  hates  sin,  because 
it  is  hated  by  God,  loves  the  holy  law  of  God,  and  trusts 
in  his  grace,  for  it  has  obtained,  by  the  Spirit,  a  disco- 
very of  the  Divine  perfections,  and  of  the  "truth" 
which  Jesus  came  to  bear  witness  to,  whereas,  formerly, 
the  mind  was  full  of  error,  and  did  not  know,  or  per- 
ceive, the  true  nature  of  things.  In  heaven,  nothing 
that  maketh  a  lie  shall  enter.  There,  all  shall  be  truth, 
that  is,  every  thing  shall  be  apprehended  and  believed, 
as  it  really  is.  The  true  state  shall  not  only  be  display- 
ed and  known,  but  also  relished,  and  were  we  to  go  no 
further  into  the  promise  of  God,  for  the  security  of  saints 
in  heaven,  we  should  consider  it  as  confirmed,  were  it 
only  admitted,  that,  in  that  holy  place,  and  sanctified 
state,  they  knew  the  truth,  and  were,  by  the  conti- 
nual presence  of  the  Spirit,  enabled  to  relish  it 
and  rejoice  in  it,  as  the  condition  determined  by 
God  to  be  best.  On  earth,  the  heavenly  state  must 
be  begun,  and  the  earliest  and  essential  change  on 
the  mind,  is  to  know  the  truth  and  relish  it,  not  part 
of  the  truth,  but  the  whole  truth,  as  connected  with 
the  moral  government,  and  perfections  of  God,  with 
the  depravity  of  the  human  heart,  and  the  necessity 
of  sanctification,  with  the  danger  of  sin,  and  the  means 
of  escape,  with  the  value  of  time,  and  the  importance 
of  eternity.  The  existence  of  the  change,  is  to  be 
known  by  its  effects,  which,  necessarily,  are  a  discovery 
of  the  glory  and  goodness  of  God,  particularly  in  the 
salvation  of  men,  a  sense  of  the  danger  of  sin,  and  deep 
sorrow  for  its  prevalence,  firm  faith  in  Jesus,  love  spring- 
ing from  faith,  obedience  springing  from  love.  The 
communication  of  the  Holy  Spirit,  or  that  change  called 


CHRISTIAN    PHILOSOPHY.  31 

regeneration,  or  the  renewing  by  the  Holy  Spirit,  is  the 
root  or  origin  of  the  Christian  life,  and  he  who  hopes  to 
be  saved,  or  who  claims  the  character  of  a  Christian, 
without  understanding  this   change,  and   viewing  it  as 
the  primary  and  essential  step  in  his  salvation,  has  yet 
much  to  learn.     Faith,  love,  and  obedience,  are  the  ef- 
fectsof  this  regeneration  and  sanctification,  by  the  Spirit 
of  God,   bestowed  for  the   sake   of  Jesns    Christ,    and 
through  him  as  Redeemer.     This  doctrine  of  regenera- 
tion, by  the  Spirit,  is  not  very  agreeable  to  the  pride  of 
man,  or  the  vanity  of  philosophy,  and,  consequently,  it 
has  met  with  much  opposition,  but,  in  all   questions  of 
religion,  we  have  no  source  of  information,  but  the  Scrip- 
tures, and  are  bound  to  believe,  and  ought   to    receive 
with  thankfulness,   every  communication  made  to  us  in 
them.     The    apostle  Paul,  draws  a  short,   but   striking, 
comparison  between  our  first  parent  and  our  Restorer. 
"  The  first  man  Adam,  was  made  a  living  soul,  the  sec- 
ond Adam,  a  quickening  spirit."     That  is,  Adam  in  his 
state  of  innocence  had,  by  his  constitution,  the  power 
of  living,  and  of  enjoying  God,  but  having  by  transgres- 
sion lost  that,   Jesus  procured  for    him,  and  his  pos- 
terity, a  new  spirit,  even  the  Spirit  of  God.     Paul  ad- 
dresses himself  to  Christians,  as  if  this  were  a  thing  so 
evidently  necessary,  that  they  could  not  hesitate  on  the 
subject.     "  Know  ye  not  that  ye  are  the  temple  of  God, 
and  that  the  Spirit  of  God  dwelleth  in  you  ;"     "  And  you, 
being  dead  in  your  sins,  and  the  uncircumcision  of  your 
flesh,  hath  he  quickened  together  with  him,  having  for- 
given  you   all   trespasses."     We  thus   live  in   and   by 
Christ,  who  dwelleth  in  us,  and   makes  us  holy.     With- 
out the  presence  of  the   Spirit,    the   Sacrifice  of  Jesus 
should  be  of  no  avail,  more  than  food  could   be  useful  to 
the  body,  which  wanted  the  principle  of  life.     Viewing 
man,  in  his  natural  state,  we  may  Avell  exclaim,  "  Can 
these  dry  bones  live  ?"     Man  must  be  indeed  born  again 
or  renewed,   a  doctrine,  that   is  expressly  insisted    on, 
both  by  Jesus  and  his  apostles.     Jesus  saith,  "  Except 
a  man  be  born  again,  he  cannot  enter  into  the  kingdom 
of  heaven."     Man,  vain  and   ignorant,  may  dispute  the 
fact,  and  deride  the  principle,   but  in  so  doing,   he  con- 
tends with  his  Maker  and  Redeemer,  who  hath  express* 


32  PRINCIPLES    OF 

ly  declared,  "  Because  I  live,  ye  shall  live  also."  It  is 
only  because  Jesus  liveth,  that  we  live.  On  another  oc- 
casion we  find  Jesus  uttering  this  solemn  truth,  "  Be- 
hold the  hour  is  coining,  and  now  is,  in  which,  those 
who  are  in  the  grave,  shall  hear  the  voice  of  the  Son  of 
man,  and  they  who  hear  shall  live."  This  does  not  re- 
fer to  the  resurrection,  for  the  hour  "  now  is."  The 
apostles  follow  up  the  same  doctrine,  and  every  where 
speak  of  it,  both,  as  an  established  fact,  admitted  by  all 
who  had  been  taught  by  them,  and,  also,  as  a  source  of 
future  joy.  "  When  Christ  who  is  our  life  shall  appear, 
says  Paul  in  one  of  his  exhortations,  then,  shall  ye  also 
appear  with  him  in  glory."  He  talks  of  crucifying  the 
old  man — of  being  "  renewed  in  the  Holy  Ghost," — of 
living  in  "  newness  of  life  ;"  expressions  which  can 
only  mean,  that  if  any  man  be  in  Christ,  he  has  become 
a  new  creature,  having  received  spiritual  life  and  glad- 
ness, and  is  begotten,  again,  to  a  lively  hope,  of  another 
and  a  blessed  existence. 

But  the  Spirit  of  God  not  only  enlivens,  but  must  also 
sanctify  us,  enlighten  our  understanding,  and  enable  us 
to  receive,  with  cordial  faith,  Jesus  as  our  Redeemer. 
If  it  be  made  out,  that  man  is  dead  in  sin  and  requires 
to  be  quickened,  we  conceive  all  the  rest  must  follow 
of  course.  For,  the  mind  which  requires  to  be  made 
alive,  cannot  previously  be  holy  or  enlightened,  or  capa- 
ble of  faith  or  activity.  Jesus  promised  the  Holy  Spi- 
rit, to  guide  his  disciples  "  into  all  truth,"  "  for  he  shall 
receive  of  mine,  and  show  it  unto  you."  And  the  con- 
stant prayer  of  his  apostles  for  their  converts  was,  that 
the  Spirit  might  open  the  eyes  of  their  understanding, 
sanctify  them  wholly,  enable  them  to  "  wait  for  the  hope 
of  righteousness  by  faith,"  and  seal  them  to  the  day  of 
full  and  complete  redemption.  The  scripture  represents 
men  as  not  merely  wicked  in  their  own  nature,  but  un- 
der the  power  and  dominion  of  the  devil,  who  exercises 
the  same  influence  over  their  souls,  for  their  destruction, 
which  the  divine  Spirit,  does  over  the  souls  of  Chris- 
tians, for  their  preservation.  It  was  to  procure  liberty 
to  those  captives,  that  Jesus  descended  from  heaven, 
and  his  gospel  is  given,  "  to  open  their  eyes,  and  to 
turn  them  from  darkness  to  light,  and  from  the  power 


CHRISTIAN    PHILOSOPHY.  33 

of  Satan  unto  God,"  to  procure  for  them,  in  place  of 
the  spirit  of  bondage,  the  spirit  of  God,  "  and  where 
the  Spirit  of  the  Lord  is,  there  is  liberty."  Thus  is 
Jesus  "made  unto  us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption." 

As  Jesus  became  the  substitute  of  the  human  race, 
that  race  can  only  be  accepted  through  him,  and  who- 
ever is  saved,  can  only  be  saved,  by  what  he  hath  done 
in  his  name.  Jesus  took  not  on  him,  says  Paul,  the 
nature  of  angels,  but  he  took  on  him  the  seed  of  Abra- 
ham. The  seed  of  Abraham  then  are  punished  in  the 
person  of  Christ,  and  justified  in  the  person  of  Christ. 
But  this  is  not  all ;  the  Divine  Spirit  which  dwelt  in  the 
man  Jesus,  is  communicated  also  to  them,  to  scanctify 
and  unite  them  to  Christ,  making  them  a  part  of  his 
spiritual  body  and  partakers  of  the  divine  nature ;  they 
are  made  sons,  even  as  Christ  is  a  son,  being  adopted  as 
children,  and  permitted  to  call  God  their  father.  The  Ho- 
ly Spirit  is  given  to  them  to  quicken,  enlighten,  and  sanc- 
tify them,  and  to  join  them  to  the  Lord.  We  thus  read 
in  the  epistles  of  Paul,  "  God  sent  forth  his  Son,  made  of 
a  woman,  made  under  the  law,  to  redeem  them  that  are 
under  the  curse  of  the  law,  that  we  might  receive  the 
adoption  of  sons ;  and  because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  son  into  your  hearts,  crying 
Abba  Father  wherefore  thou  art  no  more  a  servant, 
but  a  son,  and  if  a  son,  then  an  heir  of  God,  through 
Christ."  And,  in  another  place,  he  compares  the  state  of 
man,  by  nature  and  by  Christ,  asserting,  that  those  who 
are  in  the  flesh,  that  is  merely  descendants  of  Adam, 
cannot  please  God.  But,  he  adds,  as  the  condition 
of  Christians,  "  ye  are  not  in  the  flesh,  but  in  the 
Spirit,  if  so  be  that,  the  Spirit  of  God  dwell  in  you." 
And  again,  "  He  that  sanctifieth,  and  they  who  are 
sanctified,  are  all  of  one,  for  which  cause,  he  is  not 
ashamed  to  call  them  brethren,  saying,  Behold  I  and 
the  children  which  God  hath  given  me."  Adoption 
and  sanctification,  then,  are  as  essential  doctrines  as 
that  of  justification ;  they  are  the  necessary  conse- 
quences of  the  communication  of  the  Spirit.  It 
follows,  also,  that  they  who  possess  the  Spirit,  are  for 
ever  safe,  as  no  power,  either  of  the  devil  or  of  their 
3* 


34  PRINCIPLES    OF 

own  heart,  can  prevail  over  the  Spirit.  They  are  as 
safe  on  earth,  as  they  shall  be  in  heaven.  The  great 
security  of  Christians  is,  that  every  thing  which  Christ 
as  Redeemer  possesses,  is  possessed  by  them,  through 
the  Spirit  uniting  them  to  Christ.  They  suffer  in 
him — they  are  righteous  in  him — they  are  holy  in 
him — they  are  beloved  in  him — they  live  in  him — they 
are  part  of  him,  and  possess  all  that  his  human  nature 
possessed.  The  Divine  Spirit,  which  dwelt  in  him, 
dwells  also  in  them,  and  they  can  no  more  perish, 
than  his  human  soul  can  perish.  They  are  changed 
into  the  image  of  Christ.  Had  Jesus  taken  on  him 
the  nature  of  angels,  and  had  it  been  consistent  with 
the  divine  perfection,  that  man  had  been  thus  redeem- 
ed, he  would  have  changed  his  nature,  and  become  a 
different  being  altogether,  even  an  angel.  Forasmuch, 
therefore,  as  the  children  are  partakers  of  flesh  and 
blood,  Jesus  also  took  part  of  the  same,  that  he  might 
redeem  man  in  the  form  of  a  man ;  otherwise,  though 
he  might  have  been  changed  into  a  different  being,  he 
should  not  have  been  redeemed  as  man.  The  work  of 
sanctification,  is  truly  the  communication  of  the  Spirit, 
and  the  consequence  of  this  is,  that  the  same  mind 
which  was  in  Christ,  is  in  the  Christian.  Sanctifica- 
tion, may  be  considered  either  in  its  principle  or  effects, 
or  absolutely  and  relatively.  In  its  principle,  it  con- 
sists in  the  presence  of  the  Spirit,  and,  in  this  absolute 
view,  all  Christians  are  on  the  same  footing.  In  its 
effects,  however,  there  is  a  difference,  for  these  are 
more  powerful,  in  some  than  in  others,  and  are  so 
ordered,  as  to  bear  a  proportion,  to  the  efforts  of  the 
Christian.  These  effects,  appearing  in  the  conduct  and 
affections,  constituting  what  may  be  called  relative 
sanctification,  are  never  carried  to  perfection  in  this 
life.  But,  nevertheless,  it  is  the  duty  of  every  one,  to 
aspire  towards  this  perfection,  by  considering,  how 
Christ  would  have  acted  in  his  situation,  during  every 
moment  of  life ;  for  they  who  profess  to  have  the 
Spirit  of  Christ,  must  also  have  the  principles  which 
actuated  his  mind. 

If  this  doctrine  be  true,  and,  so  far  as   language  can 
establish  principles  of  belief,  it   is  proved   to  be  true, 


CHRISTIAN    PHILOSOPHY.  35 

it  very  naturally  follows,  that  our  salvation  must  be 
the  gift  of  God.  "  Herein  is  love,  not  that  we  loved 
God,  but  that  he  loved  us,  and  sent  his  Son  to  be 
the  propitiation  for  our  sins."  We  do  not  first  love 
God,  and  come  unto  him,  but  he  is  the  author,  as  well 
as  the  finisher,  of  faith.  It  must  be  so,  otherwise  the 
language  of  Scripture,  respecting  the  depravity  of  the 
heart,  the  enmity  of  the  mind  to  God,  and  the  soul 
being  dead  in  sin,  is  calculated  to  mislead  us,  and 
give  rise  to  erroneous  conclusions.  The  doctrine  of 
election,  then,  may  be  deduced  from  the  apostolical 
positions,  already  laid  down,  and  actually  is  so,  by 
Paul,  in  his  letter  to  the  Ephesians.  Reminding 
them,  that  they  were  "  dead  in  trespasses  and  sins, 
and  had  walked,  according  to  the  course  of  this 
world,"  he  concludes,  that  "  God,  who  is  rich  in 
mercy,  for  his  great  love,  wherewith  he  loved  us, 
hath  quickened  us  together  with  Christ,  that  in  the 
ages  to  come,  he  might  show  the  exceeding  riches  of 
his  grace,  in  his  kindness  towards  us,  through  Christ 
Jesus.  For  by  grace  are  ye  saved,  through  faith, 
and  that  not  of  yourselves,  it  is  the  gift  of  God." 
Can  any  thing  be  more  explicit  than  this  ?  But  the 
same  apostle  in  this  letter  not  merely  tells  the  Ephe- 
sians that  they  were  saved  by  grace  but,  also,  that 
they  had  been  "  chosen  before  the  foundation  of  the 
world;"  and  well  might  he  maintain  this,  for  Jesus 
himself  had,  even  before  his  departure,  established  this 
doctrine.  In  his  memorable  prayer  to  the  Father, 
before  he  was  betrayed,  he  acknowledges  having 
received  a  certain  number ;  and,  in  the  course  of 
his  address,  uses  this  pointed  expression,  "  I  have 
manifested  thy  name,  unto  the  men  which  thou  gavest 
me  out  of  the  world ;  thine  they  were,  and  thou 
gavest  them  me."  "I  pray  for  them,  I  pray  not 
for  the  world,  but  for  them  which  thou  hast  given  me." 
There  are  two  descriptions  then  of  men,  one  for  whom 
Jesus  does  not  pray,  one  for  whom  he  does  not  inter- 
cede as  their  Redeemer,  and  another  of  whom  he  saith, 
"  for  their  sakes  I  sanctify,  or  consecrate,  myself,  that 
they  also  might  be  sanctified,  through  the  truth."  Even 
the  intercessory  prayer  on  the  cross,  "  Father  forgive 


3G  PRINCIPLES    OF 

them,"  cannot  be  considered  as  an  unlimited  applica- 
tion, in  behalf  of  the  Jews,  concerned  in  the  crucifixion. 
To  suppose  so,  would  be  to  believe  that  the  prayer  of 
Christ  was  not  at  all  times,  and  in  every  case,  effectual. 
For,  we  have  no  reason  to  hope,  that  every  individual, 
so  concerned,  was  spiritually  saved,  nor  was  the  nation, 
collectively,  spared  from  exemplary  punishment,  still 
inflicted.  The  prayer,  with  regard  to  individuals,  could 
only  be  considered  as  a  desire,  and  a  desire  effectual 
and  all  prevailing,  that,  for  his  sake,  the  purposes  of 
mercy  might  still  be  carried  on,  with  regard  to  such  of 
his  persecutors  as  should  believe,  and  that  the  Jews 
should  still,  according  to  the  promise,  be  continued  as  a 
chosen  nation,  and  ultimately  rejoice  in  him  as  their 
Messiah.  That  the  prayer  will  be  heard  we  have  no 
doubt.  Israel  shall  again  inhabit  Judea,  and  when  the 
Spirit  takes  away  the  veil,  and  shows  Jesus  to  be  the 
promised  and  spiritual  Messiah,  the  nation,  by  the  pow- 
er, and  sure,  though  invisible,  guidance  of  their  King, 
who  is  on  high,  shall  be  re-established  in  the  land  of 
their  fathers. 

The  knowledge  of  God  is  infinite,  his  perfection,  and 
his  power,  without  bounds.  He  hath  created  this 
world  in  wisdom,  and  he  hath  appointed  all  its  times, 
and  its  seasons.  Long  before  it  was  formed>  he  knew, 
and  determined,  its  existence  and  duration.  The  inha- 
bitants who  dwell  upon  it,  have  been  numbered  by  him, 
and  even  their  thoughts,  and  the  imagination  of  their 
hearts,  have  not  at  any  period,  however  remote,  been  hid 
from  him.  By  his  providence,  he  preserveth  all  things, 
and  ruleth  his  creatures,  for  his  glory  and  their  good ; 
whatever  shall  befall  them  is  foreseen  by  him  ;  the  num- 
ber of  their  days  is  known.  He  who  admits  the  omni- 
science of  God,  must  admit,  that  events,  removed  to  the 
most  distant  period  of  futurity,  are  now,  and  always  have 
been,  present  to  his  view.  He  who  admits  the  fore- 
knowledge of  God,  must  also  admit  his  predetermina- 
tion ;  for  that  which  is  foreseen,  must  eventually  take 
place.  The  doctrine  of  Providence,  general  and  parti- 
cular, is  founded  on  the  omniscience  of  God,  by  whom 
all  things,  even  the  most  minute  circumstance,  which 
ever  has  occurred,  or  ever  is  to  occur,  must  be  at  all 


CHRISTIAN    PHILOSOPHY.  37 

times  perceived,  and  the  mutual  relation,  of  every  inci- 
dent, whether  past,  present,  or  to  come,  in  the  intellectual 
and  material  world,  must  be  known.  If  one  thought,  of 
any  individual,  who  is  yet  to  exist,  be  unknown,  the  per- 
fection of  the  Deity  is  destroyed.  It  may  be  supposed, 
that,  although,  God  does  foresee,  yet,  he  does  not  prede- 
termine ;  but  this  supposition  leads  to  the  doctrine,  that 
all  things  are  left  to  chance,  or  some  accidental  operation 
of  various  causes,  which  may  produce  effects,  either  even- 
tually good  or  bad,  as  circumstances  may  turn  out.  Few 
will  maintain  this  position,  they  will  qualify  it  by  saying, 
that  God  will  regulate  circumstances,  so,  as  ultimately  to 
prove  beneficial ;  if  so,  regulation  implies  predetermina- 
tion. No  one  who  admits  prescience,  as  a  perfection  of 
God,  can  deny  the  certainty  of  the  event  which  is  foreseen ; 
for  if  it  be  not  certain,  it  cannot  be  foreseen.  The  only 
question  then  must  be,  whether  it  be  predetermined  first, 
and  therefore  certain  and  foreseen,  or,  if  it  be  merely  fore- 
seen, because  it  is  certainly,  and  necessarily,  to  happen  in 
the  order  of  things.  This  is  a  distinction  without  a  differ- 
ence, and  if  it  be  intended  to  inquire,  which  is  the  cause 
and  which  the  effect,  with  regard  to  the  Divine  mind,  it 
is  an  inquiry,  founded  on  the  nature  of  man,  and  not  of 
God.  Much  of  the  difficulty  of  this  subject,  arises 
from  the  error,  of  applying  the  same  rules  to  the  infi- 
nite, that  we  do  to  the  finite,  mind.  God  does  not 
view  and  know,  as  finite  minds,  but  has  every  part  of 
eternity  present  to  his  mind  at  once  ;  and  his  knowledge 
is  not  like  that  of  mortals,  derived  from  ratiocination 
or  observation,  but,  intuitively,  by  one  act  of  mind, 
which  embraces  all  things  at  once.  To  talk  of  cause 
and  effect,  with  regard  to  God,  is  talking  as  if  his  mind 
were  like  ours.  Two  operations  of  mind  cannot  be 
simultaneous,  and  yet  stand  in  relation  of  cause  and 
effect.  To  the  Deity,  the  past,  the  present,  and  the 
future,  are  alike  known.  The  whole  life  and  conduct 
of  the  man  yet  unborn,  is  now  as  well  known  and  as 
visible  to  God,  as  it  will  be  when  it  takes  place,  or  after 
his  death.  Every  part  of  it,  therefore,  must  be  fixed 
and  certain,  and  if  the  doctrine  of  a  providence  be  ad- 
mitted at  all,  if,  when  born,  he  be  under  the  superin- 
tendence of  God,  who  will  order  what  is  right,  and  num.- 


38  PRINCIPLES    OF 

ber  his  days,  it  is  evident,  that,  at  the  present  moment, 
the   operation  of  this  providence  is  determined.     The 
existence  of  a  Providence,  and  the  doctrine  of  predes- 
tination, must  stand   or  fall  together.     This  system  of 
Providence,  has  been  supposed  to  destroy  the  liberty  of 
man,  and  to  reduce   him  to  a  mere  machine.     But  this 
opinion  is  founded,  upon  a  limited  view,  of  the  perfec- 
tion of  God.     Every  man  feels  that  he  is  a  free  agent — 
every  man  in  his  ordinary  transactions,  and  the  course 
of  his  life,  reasons,  and  acts,  on  the  known  operation  of 
causes.     If  he  fall  into  the  river,  he  knows,  that  when 
he  sinks,  he  shall  be  drowned,  but  if  he  can  get  out,  he 
shall   be   saved.     He  does  not,  at  that  instant,  argue, 
that  if  it   be  predetermined  that  he  shall   be   saved,  he 
may  allow  himself  to  sink.     He  makes  every  effort  to 
save  himself.     The  result,  at  that  moment,  is  known  to 
God  alone,  it  was  known  before  the  world  was  created. 
The  cause  of  his  danger,  the  efforts  he  made  to  escape, 
the  effect  of  these,  were  all   foreseen,  and  determined, 
before  he  himself  existed,  and  yet  this  knowledge,  he 
did  not  possess,  and  was  not  at  all  influenced  by.     In 
all  the  ordinary  transactions  of  life,  in  the  various  pur- 
suits of  man,  we  calculate  the  result,   by  the  operation 
of  known  principles   asd   causes,   and,   in   general,  he 
who  acts  most  wisely,   acts   most  successfully.     Never- 
theless, the  whole  is  under  the  guidance  of  Providence, 
and  in  many  instances,  the   interposition  of  this  Provi- 
dence,  is   signally  manifested,   by  the   discomfiture   of 
the  best   concerted   plan,   usually,  by  the  accession  of 
circumstances,   which  could  neither  be    foreseen,    nor 
prevented,  by  the  wisdom   of  man.     God,   who  is  the 
first  cause  of  all  things,  has  so  constituted  the  material 
and  intellectual  world,  that  the  operations,  in  both,  are 
carried  on  by  a  connected  chain  of  causes,  each  effect, 
produced  by  a  preceding  cause,  becoming  a  cause,  to  a 
succeeding  effect.     The  causes,  however,  operating  on 
matter  and  on  mind  are  very  different ;  those  operating 
on  the  former,  being  mechanical,  in  the  most  extended 
sense  of  the   word — those   acting  on  the   latter,  being 
moral.     Matter,  is  acted   on,  in   consequence  of  being 
in  itself  passive.     Mind,  is  operated   on,  by  its  peculiar 
causes,  from  being  naturally  free,  obeying  or  resisting 


CHRISTIAN    PHILOSOPHY.  39 

the  motives  or  causes,  according  to  the  determination 
of  the  judgment  and  passions.  The  whole  effects,  of 
efficient  causes,  on  a  given  quantity  of  matter,  for  a 
limited  time,  might  be  known  and  calculated,  by  a 
finite  mind,  which  possessed  superlative  knowledge,  of 
mathematics,  natural  philosophy  and  chemistry.  But 
a  complete  knowledge,  or  foresight  of  the  successive 
actions  and  reactions  of  causes,  in  the  material  world, 
from  the  first  impression,  received  from  the  Almighty 
hand,  till  the  end  of  time,  can  only  be  possessed  and 
comprehended  by  the  Deity.  The  apparently  acciden- 
tal motion  of  a  grain  of  sand,  if  all  the  circumstances 
connected  with  it  were  known,  might  often  appear,  as 
evidently,  under  the  immediate  direction  of  Providence, 
as  the  desolating  eruption  of  a  volcano,  or  the  opening 
of  the  earth,  at  the  precise  time,  when  it  could  do  the 
least  injury,  or  accomplish  the  greatest  destruction, 
according  to  the  purposes  of  God.  To  him  all  things 
are  alike  easy.  With  equal  facility  he  arrests  the  fall 
of  the  rock,  till  the  passenger  has  escaped,  or  com- 
mands the  sun  to  continue  shining,  for  an  unusual  peri- 
od, that  the  Amorites  might  be  destroyed. 

If  a  philosopher  knew  all  the  causes,  operating  on 
matter,  within  a  limited  space  and  time,  and  their  pow- 
ers and  relations,  he  might,  as  matter  is  passive,  calcu- 
late the  natural  effects.  But,  with  the  mind,  it  is  far 
otherwise.  Although,  he  knew  all  the  moral  causes, 
acting  on  a  mind,  yet,  he  could  not  calculate  the  effects ; 
for  the  mind  is  free,  and  the  same  effect  is  not  produc- 
ed, on  every  mind,  by  the  same  motive.  He  might  con- 
jecture, from  a  general  knowledge  of  the  constitution  of 
the  mind,  or,  from  experience  of  the  general  influence 
of  similar  causes,  but  to  do  more,  than  conjecture,  is 
beyond  his  power.  God,  however,  not  only  foreknew, 
every  rational  soul  which  was  to  exist,  but  also  all  the 
moral  causes,  which  should  operate  on  them,  and  the 
effects  which  these  would  naturally  produce.  If  we 
confine  our  view  to  the  temporal  condition  of  man,  we 
shall  see  much  ground  to  conclude,  that  moral  causes 
are  so  controlled  and  directed,  by  the  providence  of 
God,  as  to  tend,  by  their  influence  on  the  passions  and 
opinions  of  men,  to  promote  the  comfort  of  individuals 


40  PRINCIPLES    OF 

and  the  prosperity  of  nations.  If,  again,  we  turn  our 
attention  to  the  effects  produced  by  the  operation  of 
causes  on  the  mind,  in  relation  to  religion  or  the  service 
of  God,  there  can  be  no  doubt,  that  these  effects  would 
be  foreseen  to  be  evil  in  their  general  result,  and  that, 
purely,  in  consequence  of  the  freedom  of  the  human  will. 
This  is  evident,  if  we  admit  the  scripture  doctrine,  of  the 
depravity  of  the  soul  after  the  fall,  for,  out  of  a  corrupt 
tree,  must  proceed  corrupt  fruit,  and  moral  motives,  ope- 
rating on  a  sinful  creature,  never  can  make  that  creature 
do,  what  it  is  not  naturally  in  his  power  to  do.  We  are 
then  led  to  this  conclusion,  that  if  the  soul,  being  deprav- 
ed, require  to  be  sanctified,  this  sanctification  is  the  gift 
of  God,  and  must  be  foreseen  and  predetermined,  re- 
specting the  individual  who  is  to  enjoy  it.  The  Spirit 
of  God  not  only  presents  motives  to  the  mind,  but  im- 
pels the  mind  to  yield  to  these,  giving  a  new  disposition 
to  that  soul  which  is  chosen  by  God.  Accordingly,  our 
Saviour  says,  many  are  called,  but  few  are  chosen — ye 
have  not  chosen  me,  but  I  have  chosen  you.  And  John, 
after  showing,  that  love  to  God,  is  the  effect  produced 
by  the  Spirit  of  God,  declares,  that  God  loveth  us,  be- 
fore we  love  him.  If  we  admit  the  agency  of  a  Divine 
Providence,  in  the  regulation  of  temporal  affairs,  it 
would  be  foolish  to  deny  a  similar  superintendence,  in 
the  spiritual  world.  If  God  knew  from  the  first,  every 
individual  he  intended  to  create,  he  must  also  have 
known,  how  he  was  to  think  and  act.  To  the  infinite 
mind,  there  has,  from  all  eternity,  been  a  minute  view 
of  all  that  was  to  befall  him — of  his  whole  moral  con- 
duct— of  the  means  of  knowledge  and  of  grace  he  should 
possess,  and  of  the  effect  of  these  upon  his  heart  and 
affections.  When  Satan,  the  first  and  great  enemy  of 
God,  was  created,  his  rebellion  was  foreseen,  and  his 
punishment  decreed.  The  fall  of  man,  and  the  scheme 
of  redemption,  were  open,  to  the  mind  of  God,  ages  be- 
fore the  world  had  existence.  The  constant  machina- 
tions of  Satan,  for  the  destruction  of  the  souls  of  men, 
as  well  as  the  means  by  which  these  may  be  counteract- 
ed, are  known  to  God,  together  with  the  effects  that  they 
shall  produce,  on  every  individual.  There  must,  there- 
fore, even  from  all  eternity,  have  been  a  separation  of 


CHRISTIAN    PHILOSOPHY.  41 

men  into  two  classes — one  for  mercy,  another  for  con- 
demnation. The  apostle  gives  us  a  brief  view,  of  the 
operation  of  God,  with  regard  to  those  who  shall  be 
saved.  "  For,  whom  he  did  foreknow,  he  also  did  pre- 
destinate, to  be  conformed  to  the  image  of  his  Son  ; 
moreover,  whom  he  did  predestinate,  them  he  also  call- 
ed;  and  whom  he  called,  them  he  also  justified;  and 
whom  he  justified,  them  he  also  glorified."  Peter,  ad- 
dresses his  epistles,  to  those  who  were  "  elect,  accord- 
ing to  the  foreknowledge  of  God  the  Father,  through 
sanctification  of  the  Spirit,  unto  obedience,  and  sprink- 
ling of  the  blood  of  Jesus  Christ."  Paul,  blessed  God, 
the  Father  of  our  Lord  Jesus  Christ,  for  having  "  chos- 
en us  in  him,  before  the  foundation  of  the  world,  that 
we  should  be  holy,"  and  speaks  of  our  "being  predesti- 
nated, according  to  the  purpose  of  him,  who  worketh 
all  things,  according  to  the  counsel  of  his  own  will." 
God,  does  not  merely  foresee,  who  shall  accept  the  of- 
fers of  salvation,  but  must  also  determine.  He  might 
have  ordained,  that  all  men  should  receive,  with  cordial 
faith,  the  doctrines  of  the  gospel.  This  is  clear,  but,  it 
is  no  less  certain  that  he  hath  not  done  so.  All  are  by 
nature  equally  unworthy,  equally  unable  to  love  and 
glorify  God.  It  is  then  of  his  mercy  that  any  are  saved. 
It  is  he  who  affords  the  means  of  grace,  which  are  to  be 
effectual.  Paul  was  foreknown  and  chosen,  before  he 
had  existence,  but  he  was  not  called  by  one  of  the  ordi- 
nary means  ;  he  was  called  by  a  supernatural  event,  in 
the  occurrence  of  which  he  had  no  operation.  The 
events  and  circumstances  which,  in  our  days,  give  rise, 
in  the  heart,  to  the  desire  of  salvation,  though  not  of  the 
same  nature,  are,  as  certainly,  appointed  by  God,  and 
ordained  to  be  the  means  of  conversion.  The  same 
means  are  afforded  to  various  men,  but  only  a  part  im- 
prove them.  It  does  not,  however,  from  this  follow,  that 
man  is  not  free  to  act,  or  is  absolved  from  responsibili- 
ty, for  his  conduct.  In  all  temporal  affairs,  he  feels  at 
liberty  to  act,  according  to  the  dictates  of  his  judgment, 
and  though  persuaded  of  the  government  of  Providence, 
he  knows,  that  the  providence  is  carried  on,  by  the  ope- 
ration of  causes.  He  seeks  those,  which  shall  be  fa- 
vourable, he  shuns  those,  which  shall  be  adverse,  to  his 
4 


42  PRINCIPLES    OP 

hopes  and  desires.  The  same  holds  true  of  man,  view- 
ed, in  relation  to  religion.  He  possesses  the  principle 
of  reason,  a  variety  of  affections  and  desires,  with  the 
power  of  judging  of  the  consequence  of  their  indul- 
gence. He  has,  within  him,  a  conscience  which  can 
estimate  the  quality  of  his  conduct,  and  in  many  in- 
stances, he  has  a  more  full  revelation  of  the  will  of  GodT 
with  numerous  and  repeated  means  of  improvement. 
In  the  general  tenor  of  his  life,  in  the  choice  of  his  con- 
duct in  every  particular  case,  he  feels  that  his  own  judg- 
ment influences  him,  his  desires  and  deliberations  sway 
him  ;  he  is  conscious,  either,  of  consenting  to  evil,  or 
aspiring  to  good. 

We  know  that  the  atonement,  made  by  Christ,  is  infi- 
nite, or  unlimited,  in  its  value,  and,  abstractly  consider- 
ed, is  adequate  to  the  redemption  of  a  whole  world.     But, 
it  no  more  follows,  that   the  virtue   of  the  atonement, 
should  be  exercised,  to  its   full   competency,  than,  that 
the  power  of  the  Almighty,  should,  in  a  single  case,  be 
put  forth  to  its  full   extent.     In  every  instance,  the  dis- 
play has   been  just  as  much  as,  and  no  more  than,  the 
wisdom  of  God  saw  meet,  for  the  purpose  to  be  served, 
but,  as  that  which  is  infinite,  cannot   be  bounded,  so,  in 
no  case,  has   the  power  of  God,  been  manifested  to  its 
utmost  limit.     Now,   although  the  value  and  virtue  of 
Christ's   work  be  infinite,  yet,  it   does  not  followr,  that 
all  are  saved  by  it.     If  any  perish,  and  we  know  that 
some  do  perish,  it  is  evident,  that  this  work  is  limited  in 
the  application,  or  actual  efficacy.     But  as  God  is  om- 
nipotent and  prescient,  we  must  not  say,  that  the  efficacy 
of  the  atonement  is  contingent,   or,  that  Christ  died   to 
accomplish  that,  which  he  did  not  accomplish,  or  failed, 
in  any  degree,  in  his  purpose  of  mercy,   with  regard  to 
a  single   individual.     Possessing  the  Divine   nature,  he 
foreknew,  before  the  foundation  of    the  world,   those 
who  should  believe  in  him,  and  this  immense  multitude, 
satisfying  the  great  Redeemer,  for  the  travail  of  his  soul, 
constituted  a  body,  for  which  he  died,  and  not  one  indi- 
vidual, belonging  to  which,  can  be   lost.     All  this  multi- 
tude, even  the  youngest  and  most  remote  individual,  was 
present  to  the  knowledge  of  the   God-head,  from  ever- 
Jastuig,  and  formed  that  elect  church,  for    which,  and 


CHRISTIAN    PHILOSOPHY.  43 

for  which  alone,  Christ  died  ;  for  both  reason  and  reve- 
lation contradict  the  opinion,  that  Christ  saves  the  im- 
penitent, or  made  a  propitiatory  sacrifice  for  those  who 
perish.  To  maintain  it,  would  be  to  assert,  that  either 
the  propitiation  was  inadequate,  or,  that  God  extended 
his  pardon  to  all,  but  yet  punished  many  for  whom  par- 
don, or  indemnity,  had  been  purchased.  The  redeemed 
Avere  as  certainly,  in  the  counsel  and  sight  of  God,  a 
part  of  the  body  of  Christ,  before  the  foundation  of  the 
world,  and  at  the  hour  of  the  crucifixion,  as  at  the  day 
of  their  conversion,  or  at  the  time  when  they  join  the 
blessed  in  heaven.  There  never  was,  and  never  could 
be,  any  contingency,  respecting  the  number,  the  names, 
or  the  safety  of  those,  who  united  to  Christ,  and  forming 
his  spiritual  body  as  a  church,  become  interested  in, 
and  identified  with,  all  that  he  did  as  their  head  and  re- 
presentative.    Blessed  ground  of  hope  and  security  ! 

It  has  been  supposed,  by  some,  that  the  doctrine  of 
election,  gives  rise  to  indolence,  as  they  who  are  elect- 
ed, must  obtain  life,  and  they  who  are  not,  need  not  as- 
pire to  it.  But  men  are  called  to  repent,  to  be- 
lieve, to  love,  to  act.  The  call,  is  to  them,  as  rational 
and  active  creatures.  It  is  not  any  where  said,  that  the 
powers  of  the  mind,  are  to  remain  unemployed,  and  that 
the  Spirit  of  God  alone  shall  act.  Were  it  so,  a  man, 
could  have  no  more  concern  in  the  operation,  than  a 
machine.  When  it  is  said,  "  Awake  thou  that  sleepest 
and  arise  from  the  dead,  and  Christ  shall  give  thee 
light,"  is  it  not  said,  "  act"  ?  The  very  reception  of 
salvation  implies  an  act.  The  act  must  be  of  the  mind 
itself.  From  first  to  last,  the  mind  is  called  to  exercise 
itself;  without  this,  there  can  be  no  sanctification,  no 
faith,  no  love,  no  step  in  Christianity.  Whatever  opin- 
ion be  held  with  regard  to  election,  all  must  agree,  that 
Christianity  is  a  religion,  which  demands  and  implies, 
an  active  state  of  mind  ;  all  feel  that  they  have  a  will, 
desires,  opinions,  and  passions.  These,  they  are  called 
to  employ  in  the  service  of  God,  and,  are  required,  by 
an  act  of  the  mind,  to  accept  the  offer  of  salvation,  and 
to  believe  in  Jesus.  These  operations  of  the  mind,  are 
assisted  and  strengthened,  by  the  Spirit,  who  works  both 
to  will  and  to  do.     The  mind  must  go  along  with  the  in- 


44  PRINCIPLES    OF 

fluence  of  the  Spirit.  All  who  admit  the  doctrine  of  ori- 
ginal sin,  of  the  corruption  of  human  nature,  do  admit 
the  influence  of  the  Spirit ;  and,  amongst  these,  the  only 
difference,  is  to  be  referred  to  the  question,  whether 
man  first  seeks  the  Spirit,  or  the  Spirit  is  first,  of  grace, 
given  to  man.  The  difference,  in  point  of  fact,  is  great, 
and  can  only  be  determined  by  scripture  ;  but,  in  point 
of  practice,  the  result  of  the  question  is  the  same,  how- 
ever it  be  determined ;  for  every  one  is  called  to  repent, 
and  believe,  and  pray  for  the  Spirit ;  and  no  man  can, 
by  attending  to  his  mind,  as  certain  whether  his  sup- 
plication for  mercy,  proceeds  from  spontaneous  feeling, 
or  from  inward  influence  of  the  Spirit. 

It  appears,  very  early,  to  have  been  started,  as  an  ob- 
jection, to  the  doctrine  of  election,  that  if  God,  instead 
of  willing  the  salvation  of  the  whole  human  race,  per- 
mitted one  class  of  men,  to  remain  in  their  natural 
ignorance  and  depravity,  those  who  remained  in  this 
state,  were  not  to  blame.  The  apostle,  was  aware  of 
this,  and  in  one  of  his  strongest  passages  on  the  subject, 
has  this  expression,  "  Therefore  hath  he  mercy  on  whom 
he  will  have  mercy,  and  whom  he  will  he  hardeneth. 
Thou  wilt  say  then,  why  doth  he  yet  find  fault,  for 
who  hath  resisted  his  will  ?  Nay,  but  O  man,  who  art 
thou  that  repliest  against  God  7  Shall  the  thing  form- 
ed, say  to  him  that  formed  it,  Why  hast  thou  made  me 
thus  T" 

The  scripture  is  to  be  considered,  as  containing  a 
system  of  information,  divisible  into  two  heads.  The 
one,  relates  to  the  will  and  affections,  to  the  moral 
conduct  and  active  powers;  the  other,  refers,  to  the 
conduct  of  God,  and  his  agency,  in  the  salvation  of 
men.  A  limited  view,  of  the  passages  of  scripture, 
relating  to  these  two  heads,  must  give  rise,  sometimes, 
to  opposite  opinions,  and  a  comparison  of  texts,  with- 
out keeping  this  in  view,  would  make  one  appear  to 
be  in  contradiction  to  the  other.  In  one  place,  for  in- 
stance, it  is  said,  "  come  unto  me  ;"  and  in  another, 
"  no  man  can  come  unto  me,  except  the  Father  who 
hath  sent  me  draw  him."  The  one,  is  directing  what 
God  requires  of  man.  The  other,  speaks  of  what  God 
does  respecting   man.     Thus,  it   is  easy   to  reconcile 


CHRISTIAN    PHILOSOPHY.  45 

those  passages,  which,  explicitly,  state  the  doctrine  of 
election  and  free  grace,  with  those,  which  inculcate 
the  necessity  of  efforts  of  the  human  mind. 

The  doctrine  of  election,  and  of  the  free  gift  of  sal- 
vation to  the  elect,  is  explicitly  maintained  in  the  pas- 
sages I  have  already  brought  forward,  and  is  farther 
supported,  by  an  illustration,  made  use  of  by  Paul, 
taken  from  the  history  of  Jacob  and  Esau,  of  whom 
God  said,  "  Jacob  have  I  loved,  but  Esau  have  I  hated." 
Now,  says  Paul,  the  children,  not  being  yet  born,  nei- 
ther having  done  any  good  or  evil,  the  declaration  was 
made,  that  "  the  purpose  of  God,  according  to  election, 
might  stand,  not  of  works,  but  of  him  that  calleth." 
Tims  clearly  demonstrating,  that  the  elect  are  chosen 
of  the  free  grace  of  God,  and  not  on  account  of  any 
thing  they  have  done,  for  they  are  chosen  to  be  good, 
and  not  because  they  are  good.  Our  Saviour  did  not 
come  into  the  world,  to  die  for  men,  who  might,  or  who 
might  not,  accept  of  him,  but,  he  crime  to  redeem  a 
definite  number  of  men,  given  unto  him.  Accordingly, 
he  says,  "  I  have  manifested  thy  name,  unto  the  men 
which  thou  gavest  me  out  of  the  world."  "  Holy 
Father,  keep  through  thine  own  name,  those  whom  thou 
hast  given  me."  And  in  the  same  address  to  God  the 
Father,  he  declares  that  he  had  received  power  to 
"  give  eternal  life  to  as  many  as  thou  hast  given  him." 

All  the  doctrines  of  the  gospel  are  intimately  depend- 
ent on  each  other.  The  foundation  of  the  whole,  is 
placed  on  the  depravity  of  the  heart  of  man,  or  orig- 
inal sin,  which  is  proved  to  exist,  from  the  natural 
consequence  of  the  fall  of  our  parent,  from  the  decla- 
rations of  scripture,  and  from  the  personal  experience 
of  every  man,  as  well  as  from  the  history  of  mankind 
in  all  ages.  On  this,  is  built,  the  necessity  of  an  atone- 
ment, of  justification,  of  regeneration  or  sanctification, 
of  adoption  by  free  grace,  and  of  election,  which  i* 
merely  a  branch  of  the  doctrine  of  grace. 
4* 


46  PRINCIPLES   OP 


CHAP.  III. 

OF    WHAT     IS     REQUIRED    OF     MAN    THAT    HE    MAY    OBTAIN 
A    FUTURE    STATE    OF    HAPPINESS. 

Now,  seeing  that  the  new  world  is  obtained,  by  the 
atonement  and  intercession  of  Jesus,  and  the  sanctify- 
ing influence  of  his  Spirit,  let  us  next  inquire  what  is 
required  of  us,  or,  rather,  what  we  are  enabled  to  do, 
that  we  may  obtain  salvation,  and  possess  the  world  to 
come. 

Men,  are  saved  by  the  mercy  or  grace  of  God,  on  ac- 
count of  what  hath  been  done  by   Christ.     But,  either 
this  salvation  must  be  extended  to   all  men  indiscrimin- 
ately, or,  it   must  be   confined  to   a  certain  number,  or 
those  of  a  certain  description  of  character.     The  first 
supposition,  would  confound  all  distinction  between  the 
good  and  the  bad,  and  is  in  contradiction  both  to  reason 
and  revelation.     What   then  is  the   character  of  those 
who  partake  of  this   salvation,  and  what  is   the  change 
produced  in  them,  in  order  that  they  may  have  the  qual- 
fication,   belonging  to  those  who  are  to  be  saved.     For, 
if  all  men  are   not  to  be   saved  indiscriminately,  and  if 
no  man  can  be  saved   on  account  of  his  own  righteous- 
ness, else  there   had  been  no  need  of  a  Saviour,  there 
must  be  some  quality  peculiar  to  the  redeemed,  and  this 
must  be  acknowledged   by  all,  whether  they  maintain  it 
to  be  acquired  by  the  man  himself,  or  communicated  as 
a  gift  from  God.     It  must  be  some  act  of  the  mind,  for 
religion  is  altogether  seated  on  the  mind  or  soul.     Man, 
is  required  to  believe   the   history  of  Jesus,  and  in   this 
belief,  and    its  effects,  we    find    the   quality  required. 
But  this  belief  is  not  a  mere  speculative  assent,  nor,  a 
persuasion  of  the  truth  of  one  part  of  the   history  of 
Jesus.     It  does  not  restrict  itself,  simply,  to  the  sacri- 
fice of  Jesus,  considered  abstractly,  but  embraces,  all 
the  display  of  the  divine  character,  and  perfections,  con- 
nected with  it.     He  who   believes  that  God  hates  sin, 
and,  on  account  of  it,  required,  even,  the  sacrifice  of  his 
Son,  must  hate  and  avoid  sin,  in  proportion,  to  the  live- 


CHRISTIAN    PHILOSOPHY.  47 

liness  and  strength  of  his  belief  and  conviction.  He 
who  believes  that  Jesus  came  to  deliver  him,  from  the 
power,  and  the  punishment  of  sin,  must  seek  to  be  re- 
leased from  its  dominion,  and  must  exert  those  powers 
which  God  hath  given  him.  But  let  us  inquire,  a  little 
more  minutely,  into  the  nature  of  that  state  of  mind, 
which  characterizes  the  Christian,  and  how,  and  by  what 
agency,  it  is  produced. 

The  first  thing  required  of  us  is  repentance.     With- 
out this  we   cannot  begin,  far  less  prosecute,  our  course 
for  heaven.     We  may,  deceitfully,  imagine  that  we  are 
in  the  right  path,  but  the   termination  shall  be  in  disap- 
pointment.    There   is  no   road  to  happiness,  no  path  to 
heaven,  but  that  single   one  which  begins  from  repent- 
ance.    When  Jesus,  in  whom  we  trust  for  redemption, 
sent    out  his  disciples  to   preach  to  men,  the  subject  was 
prescribed  ;  it  was  "  that  they  should  repent."     When 
he  appeared  to  the  apostles    after  his    resurrection,    he 
proved  to  them  the  necessity  of  his  sufferings,  in  coinci- 
dence with  the  scriptures,  and  he  explained  their  inten- 
tion or  object  to  be,  "  that  repentance,  and  remission  of 
sins,  should  be   preached  in   his  name."     The   order  is 
established  by  reason,  and  is  ordained  by  a  still  higher 
authority — by  Jesus  himself.     Repentance  is  to  precede 
remission,  and  he  who  does  not  first  repent,  never  can 
receive  remission,  he  shall  die  in  his  sins.     On  the  day 
of  Pentecost,  Peter  delivered  a  most  animated  discourse 
on  the   salvation  of  Jesus   Christ,  which   by  the  divine 
blessing,  had  the  effect  of  making  his  audience  cry  out 
with  earnestness,  "  Men  and  brethren,  what  6hall  we 
do  to  be  saved  1"     His  reply  began,  with  this  admoni- 
tion, "  Repent."     This  was  the  first  thing  they  were  to 
do,  and  it  is  the  first  thing  every  man  must  do,  who 
hopes  to  be  saved.     God  "  commandeth  all  men,  every 
where,  to  repent."     The  order  is  universal,  and  he  who 
hopes  to  enter  the  road  to  happiness  by  any  other  gate 
than  that  of  repentance,  shall  either  in  the  course,  or  at 
the  conclusion,  of  his  journey,  find  himself  most  dread- 
fully deceived.     Repentance,  is  not  a  duty  confined  to 
those,    who   have   committed   enormous   and    repeated 
crimes.     It  is  required  of  every  sinner,  for,  in  the  sight 
of  God,  there  is  not  such  a  thing  as  a  small  sin,  neither 


48  PRINCIPLES    OF 

is  there  any  son  of  Adam,  who  has  not,  every  day,  am- 
ple ground  for  repentance. 

Repentance  is  essential  to  salvation,  hut  it  is  not  an 
atonement  and  propitiation.  It  is  not  a  sacrifice,  to 
be  offered,  to  appease  the  wrath  of  God.  It  is  not  an 
indemnification  for  past  sins,  else,  we  must  either  con- 
struct a  scale,  of  the  various  degrees  of  intensity  of  re- 
pentance, adapted  to  the  innumerable  varieties  of  sup- 
posed criminality,  or,  we  must  assign  to  the  simple  act 
of  repentance,  an  efficacy,  commensurate  with  the  suf- 
ferings of  Christ.  It  is  not  a  substitute  for  the  work  of 
Christ,  but  it  is  the  very  first  step  in  the  great  change, 
which  the  spirit,  procured  by  that  mighty  work,  is  to 
produce  on  tbe  human  soul. 

Repentance,  is  not  simply  regret  for  having  sinned  ; 
it  is  not  merely  a  purpose  of  turning  from  evil  to  good, 
or  reformation  ;  but  it  is  both  of  these  conjoined.  It  is 
known  to  be  genuine  and  sincere  from  its  effects.  It 
follows  conviction,  for  he  who  is  not  convinced  that  he 
has  done  wrong,  cannot  repent  of  his  actions.  Convic- 
tion, proceeds  from  impressive  views  of  the  general  evil 
of  sin,  which  are  always  connected  with  a  lively  sense 
of  the  holiness  of  God,  who  will  not  suffer  sin,  nor  per- 
mit it  to  pass  unpunished.  Tbe  first  step  in  conversion, 
is  a  discovery  of  the  holy  nature  of  God,  and  the  force 
and  purity  of  his  law.  There  can  be  no  conviction,  till 
there  be  just  and  striking  views,  of  the  glory  and  perfec- 
tion of  God,  and  of  the  requisition  made  by  him.  God 
is  infinite  in  purity,  and  must  hate  sin  as  his  opposite. 
Every  being  must  hate  sin  in  proportion  to  his  purity. 
The  Christian,  on  earth,  hates  it  accordingly  as  he  is 
sanctified,  but  not  as  be  shall  do  in  heaven  ;  but  no  being 
can  hate  sin  as  God  does,  who  is  infinite  in  holiness, 
who  cannot  be  reconciled  to  sin,  or  overlook  it,  any 
more  than  things  infinitely  contrary  to  one  another  can 
agree.  Sooner,  may  feeble  man,  stop  the  motions  of  the 
universe,  than  expect,  that  God  will  restrain  his  wrath 
against  sin.  His  displeasure  against  it  is  infinite,  and 
it  must  be  punished,  either  in  the  person  of  the  sinner 
or  of  a  substitute.  There  can  be  no  fear  in  the  heart 
of  a  sinner,  there  can  be  no  dread,  respecting  sin,  in  the 
mind  of  any  man,  till  he,  feelingly,  believe  in  the  infinite- 


CHRISTIAN    PHILOSOPHY.  49 

holiness  and  glory  of  God.  In  proportion  to  the  just- 
ness of  bis  conceptions,  respecting  the  character  and 
majesty  of  God,  will  be  his  terror  at  sin,  his  conscious- 
ness of  danger,  his  anxiety  for  deliverance,  his  fear  to 
offend.  No  man,  who  has  a  just  and  strong  impression, 
of  the  purity  of  God,  can  lightly  commit  sin,  or  approach 
iniquity  without  trembling.  These  views  of  God,  and 
of  sin,  are  feelingly  applied  by  the  penitent  to  himself. 
He  sees  that  he  has  offended  God,  and  that  he  is  in  dan- 
ger of  punishment.  Conviction,  implies  a  knowledge 
that  God  has  given  a  law  which  he  has  broken.  This  is 
a  proposition  to  which  every  one  gives  assent,  but  assent 
does  not  constitute  conviction.  This  is  a  term  taken 
from  judicial  procedure,  and  implies  that  the  guilt  is 
proved,  and  the  criminal  ready  for  sentence.  The  trial 
is  conducted,  before  his  own  conscience,  as  judge,  and 
the  sentence,  is  neither  more  nor  less  than  utter  destruc- 
tion. Besides  the  assent  to  the  proposition,  that  he,  as 
an  individual,  has  broken  the  law  of  God,  he  must  feel 
convicted,  he  must  feel  the  danger  to  be  great,  to  be 
urgent  beyond  the  power  of  language  to  express.  If  he 
do  not  consider  sin  to  be  thus  dreadful  in  its  consequen- 
ces, the  danger  to  be  thus  great  and  immediate,  he  is 
not  properly  convicted  by  his  own  judgment.  If  he  be, 
the  natural  consequence  is  "  to  flee  from  the  wrath  to 
come." 

There  is,  then,  a  great  difference  between  assenting 
to  the  truth  of  the  proposition,  and  feeling  the  force  of 
it,  and  following  the  impulse  arising  from  that  feeling. 
A  man  may  admit  that  he  is  intemperate,  and  that  in- 
temperance must  destroy  him,  but  the  admission  may 
have  no  influence  on  his  conduct.  No  one  can  say 
that  this  man  is  sufficiently  alarmed,  or  alive  to  his  dan- 
ger. If  he  be  truly  convinced  of  his  hazard,  if  he 
see  the  grave  ready  to  receive  him,  he  will  not  make, 
merely,  an  occasional  attempt  to  become  sober,  but  his 
efforts  and  resolution  will  be  strenuous  and  persever- 
ing, his  cry  will  be  vehement,  what  can  I  yet  do  to  be 
saved  ?  The  same  holds  true  with  regard  to  a  convic- 
tion of  sin.  The  voice  of  conscience  may  be  heard 
occasionally  ;  it  may  cause  apprehension,  but  instead 
of  following  it,  we  may  say,  "  Go  thy  way  for  this  time." 


50  PRINCIPLES    OF 

If  it  be  heard  with  effect,  if  it  be  obeyed,  the   result  is 
repentance. 

Conviction,  may  be  produced  by  different  causes, 
and  under  a  variety  of  circumstances,  all  of  which 
may  have  existed  before,  without  producing  any  such 
effect.  The  loss  of  friends,  or  of  health,  some  dread- 
ful calamity,  a  series  of  disappointments,  the  fear  of 
immediate  death,  or  the  anticipation  of  its  approach 
at  some  uncertain  period,  the  reproaches  and  reproofs 
of  the  judgment,  or  other  causes  peculiar  to  individuals, 
may  operate  on  the  mind,  and  produce  conviction  and 
repentance.  But  these  must  be  under  the  blessing  of 
God,  and  the  regulation  and  assistance  of  his  Spirit ; 
for  the  assent  of  the  judgment,  and  the  fits  of  terror 
these  may  occasion,  cannot  be  effectual,  unless  con- 
science be  convicted  and  awakened.  In  this  case,  we 
ourselves  feel  no  miraculous  constraint,  but  the  Spirit 
of  God  operates  through  the  faculties  and  passions  of 
the  human  mind.  Nevertheless,  this  operation  does 
not,  simply,  consist,  in  the  Spirit,  merely,  appealing  to 
the  judgment  and  passions,  to  produce  conviction,  and 
its  subsequent  effect,  but  He  also  changes  the  bias  of 
the  heart,  and  disposes  it  to  act  aright,  and  the  mind 
to  receive  the  truth.  Repentance,  then,  is  a  free 
gift  of  the  Spirit.  He,  who  stifles  the  voice  of  con- 
science, and  discourages  conviction,  has  no  solid  rea- 
son to  expect,  that  God  will  always  strive  with  him,  for 
his  deliverance.  He  who  listens  to  the  admonitions  of 
his  judgment,  and  anxiously  seeks  deliverance,  shall 
receive  that  which  he  solicits,  and  may  be  assured, 
that  He  who  hath  begun  a  good  work,  will  carry  it  on  to 
perfection.  The  influence  which  spirits,  good  and  bad, 
have  over  the  human  mind,  though  mysterious,  is  not 
to  be  doubted.  Both  the  Divine  Spirit,  and  the  evil 
spirit,  can  and  do  operate,  on  the  will  of  man,  bend- 
ing his  thoughts  and  passions  to  their  own  purposes. 
The  one,  employing  such  motives  as  shall  influence 
the  free  mind  to  good,  the  other,  to  evil.  Satan,  holds 
the  soul  of  fallen  man  in  bondage,  and,  although,  con- 
science may  reprove,  and  the  passion  of  fear  be  excit- 
ed, yet,  so  long  as  he  is  permitted  to  exercise  his  pow- 
er, no  reformation  can  take  place.      There    are  two 


CHRISTIAN    PHILOSOPHY. 


51 


causes  forbidding  it,  the  natural  bias  of  the  mind,  and 
the  agency  of  the  devil.  Repentance,  then,  is  the  gift 
of  God,  who  translates  us  from  the  power  of  darkness 
into  the  kingdom  of  his  dear  Son,  and  it  is  well  styled 
a  saving  grace. 

The  influence  we  yield  to,  and  the  sentiments  we 
encourage,  naturally  lead  either  to  a  continuance  in 
evil,  or  a  progress  on  towards  good.  Whether  particu- 
lar intentions  to  repent,  arise  from  the  suggestions  of 
the  Spirit  of  God,  or  from  the  influence  of  conscience, 
is  a  point  which  the  individual  never  can,  by  considera- 
tion, determine,  and  which  it  would  be  of  no  practical 
importance  to  him  to  discover.  For  we  know,  on  the 
one  hand,  that  the  Spirit  may  give  many  calls,  and  at 
last  be  grieved,  and  cease  to  interfere,  and,  on  the  oth- 
er, that  no  man  cries  for  deliverance,  and  is  refused. 
If  he  feel,  and  encourage,  desires  for  salvation,  it  is  not 
to  be  a  question  with  him  whether  these  be  effectual  or 
vain.  He  may  be  assured  of  one  thing,  that  they  do 
not  spring  from  a  corrupt  principle  of  the  heart,  nor 
from  Satan,  but  are  of  the  Lord,  and  if  encouraged, 
shall  terminate  in  genuine  repentance. 

Faith  in  Jesus  Christ,  is  naturally  an  attendant  on 
"  repentance  from  dead  works."  There  can  be  no  true 
faith  without  repentance,  and  there  can  be  no  true  re- 
pentance without  faith.  These  two  acts  of  the  mind  are 
coeval,  though  not  equal  in  their  operation.  There  may 
be  much  sorrow  for  sin,  strong  desires  to  turn  to  God, 
when  there  is  little  faith  discernible,  but  still  this  prin- 
ciple of  faith  has,  even  at  first,  an  operation.  For  it  is 
difficult  to  conceive  a  Christian  repentance,  without 
some  hope  of  acceptance,  and  there  can  be  no  hope 
without  a  Saviour. 

When  Peter  had,  by  a  sermon,  made  his  hearers  cry 
out,  "  Men  and  brethren,  what  shall  we  do  to  be  sav- 
ed ?"  he  instantly  returned  for  answer,  "Repent,  and 
be  baptized  in  the  name  of  Jesus  Christ."  And  when 
the  same  question  was  put  to  Paul  by  the  jailer,  he, 
taking  repentance  for  granted,  as  a  thing  which  must 
accompany  faith,  replied,  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved." 

No  man  who  heard  Paul,  or  the  other  apostles  preach, 


52  PRINCIPLES    OF 

could,  no  man  who  has  the  scriptures  given  him,  can, 
hope  to  be  saved,  if  he  do  not  believe  in  Jesus.  He  is 
to  believe,  that  he  who  was  God  came  down  from  heav- 
en, and  took  upon  him  the  form  of  man,  being  united 
to  a  human  soul.  That  he  obeyed  the  divine  law,  which 
he  had  broken,  suffered  the  punishment  which  he  de- 
served, and  purchased  him,  with  his  own  blood,  to  be 
one  of  his  redeemed  people.  He  is  to  believe,  that 
without  him  there  is  no  salvation,  that  through  him  he 
is  sanctified  and  renewed,  by  the  Holy  Spirit,  and  is 
accepted  by  the  Father,  having  his  righteousness  imput- 
ed to  him.  He  may  believe,  that  is,  yield  an  assent  to 
the  truth  of  this  doctrine  of  salvation,  and  yet  may  not 
be  saved.  The  devils  themselves  believe.  Faith  is  not 
merely  a  full  and  cordial  assent,  to  the  doctrines  of  the 
gospel,  but  an  active  principle,  influencing  the  powers 
of  the  mind,  and  the  actions  of  life. 

But,  although  belief  in  Jesus,  and  reliance  on  him, 
be  necessary  to  salvation,  yet  faith  is  not  the  cause  of 
our  salvation,  nor  the  condition  on  which  we  are  saved. 
Faith  is  an  act  of  the  mind,  as  well  as  benevolence  to 
man,  or  love  to  God,  and  fallen  man  can  no  more  be 
saved  on  account  of  his  faith,  as  a  thing  meritorious, 
than  he  can  be  saved  by  fasting.  He  is  not  to  be  saved 
without  faith,  but  he  is  as  little  to  be  saved  on  account 
of  it.  He  is  saved  by  grace,  that  is,  by  favour  or  mercy. 
This  mercy  gave  him  a  Saviour,  this  mercy  granted 
him  repentance,  communicated  to  him  faith,  and  all  the 
blessings  obtained  through  Christ.  Salvation  is  a  free 
gift  to  man,  but  it  is  procured  by  Jesus.  He  is  the  mean, 
salvation  is  the  end,  but  to  us  the  gift  is  free.  We  can- 
not procure  it,  we  cannot  deserve  it.  Salvation  is  given 
to  man  freely,  and  entirely,  of  the  grace  of  God.  The 
means  that  he  hath  appointed,  do  not  depend  on  us,  but 
are  such  as  are  most  conducive  to  his  glory,  and  best 
accord  with  his  attributes.  We  are  "justified  freely  by 
his  grace,  through  the  redemption  that  is  in  Christ  Je- 
sus." "  For  if  through  the  offence  of  one,  many  be 
dead,  much  more  the  grace  of  God  and  the  gift  by 
grace,  which  is  by  one  man,  Jesus  Christ,  hath  abound- 
ed unto  many."  Paul,  who,  through  the  Spirit  of  God, 
understood  well  the  doctrine  of  salvation,  invariably, 


CHRISTIAN    PHILOSOPHY.  53 

maintains  that  the  obedience  and  sufferings  of  our  Lord, 
are  the  means  and  the  only  means  of  our  salvation,  that 
Jesus,  to  men  at  large,  is  the  unspeakable  gift  of  G«d, 
and  that  salvation  through  him  to  individuals,  is  a  free 
gift  from  his  rich  mercy. 

We  are  not  saved  by  faith,  more  than  by  works,  but 
we  are  saved  through  faith  given  unto  us.  Paul,  in  ad- 
dressing the  Philippians,  says,  that  unto  them  "  it  is 
given,  in  the  behalf  of  Christ,  not  only  to  believe  on 
Him,  but  also  to  suffer  for  his  sake."  Their  sufferings 
were  not  more  certainly  appointed  by  his  providence,  or 
given  unto  them,  than  was  their  belief  or  faith.  Faith 
is  no  more  the  cause  of  our  redemption,  than  the  power 
of  feeling  is  the  cause  of  our  being  warm  without  heat. 
But  though  not.  the  cause  of  it,  it  is  essentially  necessa- 
ry to  it ;  and  therefore  the  same  apostle  who  says,  "  by 
ijrace  are  ye  saved,"  says  also,  "a  man  is  justified  by 
faith." 

The  scripture  doctrine  is,  that  as  Christ  died  in  our 
stead,  we  are  accepted  in  his  person.  His  church,  or 
assembly  of  the  elect,  is  represented  as  his  body,  and 
individual  Christians  as  members  of  it.  This  is  the 
ground  of  hope,  the  source  of  security,  to  Chistians. 
Through  Christ,  as  their  spiritual  head,  they  have  ex- 
ceeding great  and  precious  promises,  being  made  par- 
takers of  the  divine  nature.  The  apostle  says,  "  Ye 
are  all  one  in  Christ  Jesus" — "  now  are  ye  the  body  of 
Christ  and  members  in  particular" — "  know  ye  not  that 
your  bodies  are  the  members  of  Christ" — "  we  are 
members  of  his  body,  of  his  flesh,  and  of  his  bones" — 
and  "  ye  are  complete  in  Him."  In  various  places  he 
talks  of  our  state  by  nature,  and  our  renovation  by 
grace  :  our  old  man  being  "  crucified  with  Him,  that  the 
body  of  sin  might  be  destroyed."  *'  I  am  crucified 
with  Christ,"  says  Paul ;  "  nevertheless  I  live,  yet  not  I, 
but  Christ  liveth  in  me,  and  the  life  which  I  now  live 
in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me  and  gave  himself  for  me."  "  Therefore  if 
any  man  be  in  Christ,  he  is  a  new  creature ;  old  things 
are  passed  away ;  behold  all  things  are  become  new." 
We  are  no  longer  enemies  to  God,  nor  guilty  in  his 
night — we  are  washed — we  are  sanctified — we  are  juati- 
5 


54  PRINCIPLES    OF 

lied  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God.  We  are  still  in  the  likeness  of  our  fallen 
parent,  but  the  change  shall  extend  even  to  our  bodies  ; 
"  as  we  have  borne  the  image  of  the  earthly,  we  shall 
also  bear  the  image  of  the  heavenly."  Christ  shall 
fashion  our  vile  bodies,  like  unto  his  glorious  body. 
Most  astonishing  condescension,  most  wonderful  change  ! 
These  bodies,  laid  in  the  grave,  and  mouldering  into 
dust,  shall  be  raised,  glorious  and  shining,  like  that  of 
the  man  Christ  Jesus.  The  change  has  begun  in  the 
soul.  It  is  created  anew  in  Christ  Jesus.  We  feel  the 
change.  Sin  is  no  longer  imputed  to  us,  though  it  is 
not  yet  subdued  in  us.  "  I  delight  in  the  law  of  God 
after  the  inward  man ;  but  I  see  another  law  in  my 
members  warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  to  the  law  of  sin,  which  is  in 
my  members.  O,  wretched  man  that  I  am  !  who  shall 
deliver  me  from  the  body  of  this  death  1  I  thank  God 
through  Christ  Jesus  our  Lord."  No  man  knew  the 
doctrine  of  salvation  better  than  Paul,  who  dwelt  large- 
ly on  this  great  change,  and  on  the  imputation  of  righte- 
ousness connected  with  it.  And  as  a  proof  of  the  doc- 
trine, he  brings  forward  David,  as  describing  "  the 
blessedness  of  the  man,  unto  whom  God  imputeth 
righteousness  without  works,  saying,  Blessed  are  they 
whose  iniquities  are  forgiven,  and  whose  sins  are  cover- 
ed. Blessed  is  the  man,  to  whom  the  Lord  will  not 
impute  sin."  Now,  how  is  this  blessing  obtained  but 
by  our  being  accepted  in  the  person  of  Christ,  and  be- 
ing united  unto  him.  Was  it  not  for  this  purpose  that 
David  prayed,  "  Hide  thy  face  from  my  sins,  and  blot 
out  all  mine  iniquities.  Create  in  me  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  me."  This  must 
be  the  work  of  God.  When  it  is  accomplished,  we 
then  "  have  put  on  the  new  man,  which  is  created  in 
knowledge,  after  the  image  of  him  who  created  him" — 
we  then  are  without  fault,  and  blameless  before  God — 
Ave  are  then  not  beheld,  even  for  a  moment,  as  we  are 
in  ourselves,  but  as  we  are  in  the  beloved  Son  of  God. 
When  man  becomes  a  new  creature,  he  is  accepted, 
but  not  until  that  be  accomplished.  By  his  own  righte- 
ousness, which,  alas !  is  little  indeed,  he  never  can  be 


CHRISTIAN    PHILOSOPHY.  55 

accepted,  and  he  can  no  more  become  worthy  in  the 
sight  of  God — he  can  no  more  create  a  clean  heart  in 
himself,  than  he  can  create  a  new  body.  The  one  is  a 
work  of  creation  as  much  as  the  other  ;  and  he  who 
cannot  add  one  cubit  to  his  stature,  can  far  less  change 
the  heart,  and  be  transformed  by  the  renewing  of  his 
mind.  Man  is  to  be  saved,  for  God  hath  so  decreed  it, 
by  the  righteousness  of  Jesus  Christ,  through  faith, 
which  is  given  unto  him  by  grace. 

The  change  produced  on  the  Christian  is  aptly  called 
regeneration,  and  he  is  said  to  be  born  again,  for  his  na- 
ture is  changed,  and  he  is  a  different  kind  of  being  from 
what  he  was  before.  He  formerly  was  a  sinful  human 
soul,  the  habitation  of  unclean  spirits.  Now  he  is  a  pu- 
rified soul,  partaking  of  the  Divine  nature,  by  the  Spirit 
of  God  dwelling  in  him,  and  in  consequence  of  this,  his 
passions  and  desires  are  brought  under  a  different  rule, 
and  are  directed  to  a  different  object.  His  hopes  and 
prospects,  his  opinions  and  feelings  are  all  changed — his 
understanding  is  enlightened  by  the  knowledge  of  the 
truth,  and  his  heart  is  filled  with  love  to  God,  and  love 
to  man.  The  effect  of  Christ's  work,  is  to  renew  or 
change  the  mind  of  man,  so  as  to  make  it  holy,  and  fit, 
consistently  with  the  holiness  and  justice  of  God,  to  be 
received  into  his  presence.  And,  as  surely  as  the  soul 
of  Adam  came  from  the  hand  of  God,  a  holy  transcript 
of  the  human  soul  of  Christ,  so  certainly,  shall  it  be  re- 
stored to  the  same  degree  of  holiness  ;  and  as  certainly 
as  the  body  of  man  shall,  in  the  resurrection,  be  made 
like  unto  the  glorious  body  of  Christ,  so  surely  shall  the 
soul  of  man,  on  being  released  from  the  corruptible  bo- 
dy, even  in  a  moment,  in  the  twinkling  of  an  eye,  be 
made  holy  and  spotless  as  the  soul  of  Christ.  The  bless- 
ed work  of  sanctification,  is  going  on,  in  the  pilgrimage 
to  Zion.  Already,  there  is  a  change,  and  an  active  de- 
sire to  do  the  will  of  God,  and  resemble  the  blessed  Re- 
deemer. But  the  most  sanctified  soul  here,  feels,  that 
no  attainment  he  has  acquired,  no  temper  he  possesses, 
nothing  lie  has  yet  done,  or  can  hope  to  do,  can  justify 
him  in  the  sight  of  God,  and  entitle  him  to  heaven.  He 
trusts  in  the  imputed  righteousness  of  Christ,  and  even 
when  freed  from  this  sinful  world,  and  arrived  at  the 


56  PRINCIPLES    OF 

bright  and  happy  abode  of  glorified  spirits,  and  made 
like  them  altogether  holy,  he  lays  his  crown  at  the  foot 
of  the  throne,  and  joins  in  the  humble  acknowledgment 
of  the  redeemed,  and  in  their  song  of  praise  unto  the 
Lamb.  If  this  be  the  ultimate  object  of  redemption, 
what  ought  we  to  be  doing  here  1  If,  when  we  reach 
our  Father's  house,  we  shall  be  received  as  his  sons, 
and  delight  to  do  his  will — if,  when  we  behold  the  Lamb 
of  atonement,  we  break  forth  in  the  language  of  grate- 
ful praise,  to  him  who  has  redeemed  us  by  his  blood, 
what  ought  our  supreme  object  to  be  here,  in  this  our 
state  of  preparation  ? 

It  has  been  supposed  by  some,  that  God  could  not 
demand  perfect  obedience  from  an  imperfect  creature, 
and,  therefore,  that  man  might  be  saved  by  sincere 
obedience,  such  as  he  could  give,  and  that,  either  with- 
out a  Saviour  altogether,  or  with  the  aid  of  one  to  make 
up  his  occasional  deficiencies.  Melancholy  it  is  to 
think,  that  the  scriptures  have  been  read  to  so  little 
purpose,  by  those  who  boast  of  wisdom.  Shocking  it 
is  to  find,  that  some  men  for  whom  Christ  suffered, 
should  deny  the  necessity  of  his  atonement,  and,  accord- 
ing to  the  judgment  of  Paul,  say,  that  Jesus  died  in 
vain,  whilst  others,  degrade  him  into  an  assistant  in  the 
work  of  redemption,  to  that  man  whom  he  wishes  to  re- 
deem. Man  can  never  be  saved  by  sincere  obedience, 
for  he  cannot  yield  it ;  he  cannot  be  saved  by  imperfect 
obedience,  for  God  will  not  accept  it.  He  gave  at  first 
a  law  which  is  pure,  and  holy,  and  universal,  and  im- 
mutable. It  is  not  changed,  its  demands  are  not  dimin- 
ished, they  cannot  be  diminished,  merely,  because  man 
has  fallen,  and  cannot  fulfil  its  requisitions.  It  is  not 
impaired,  it  is  not  brought  down  to  the  frail  capacity  of 
fallen  man,  but  he,  in  Christ,  is  raised  to  it.  Jesus, 
hath  magnified  the  law  and  made  it  honourable.  But 
the  truth  is,  that  even  such  a  degree  of  obedience,  as 
man  can  yield,  is  not  yielded  ;  and,  therefore,  granting 
that  the  demand  were  lowered  to  the  present  capacity 
of  man,  the  relaxation  could  be  of  no  avail.  Is  there  a 
mortal  who  can  lay  his  hand  upon  his  heart,  and  de- 
clare, that  a  day  has  passed  in  which  he  has  not  volun- 
tarily yielded  to  sin,  which  consience  tells  him  a  more 


CHRISTIAN   PHILOSOPHY.  57 

vigorous  resistance  might  have  prevented  ?  Is  there  a 
single  hour  in  which  he  might  not  have  been  more  suc- 
cessful in  the  performance  of  a  duty,  and  in  the  cultiva- 
tion of  the  foundation  of  all  duty — love  to  God  ? 

The  very  entrance  of  sin  into  the  world,  was  mani- 
fested, not  by  any  act  of  violence  or  fraud,  not  by  the 
violation  of  any  precept  or  command,  essential  to  the 
interest  of  society,  or  by  the  breach  of  any  ordinance  of 
morality,  apparently  important  in  its  consequences. 
"  Of  the  tree  of  the  knowledge  of  good  and  evil,  thou 
shalt  not  eat  of  it."  Such,  was  the  sole  command  given 
to  Adam,  a  simple  test  of  obedience,  and  a  test  well  cal- 
culated to  show,  that  sin  consists  not  in  the  grosser  acts 
of  criminality,  but  in  any  want  of  conformity  to  the 
will  of  God.  We  know  not  why  this  test  was  selected, 
rather  than  a  restriction  from  entering  a  particular  part 
of  the  garden,  or  any  other  mark  of  obedience,  but  it 
was  the  simple,  and,  as  some  would  call  it,  the  trivial 
act,  of  eating  the  fruit  which  destroyed  the  man,  who, 
the  moment  before,  had  been  holy,  harmless,  and  un- 
dented ;  and  can  this  one  act,  then,  be  so  grievous  an 
oftence,  can  there  be  more  value  in  the  eye  of  God  in 
one  fruit  than  in  another,  and  can  so  venial  a  trans- 
gression obtain  no  forgiveness  ?  To  this  the  reply  is 
plain  and  decisive  :  man  was  created  a  pure  and  a  holy 
being,  without  sin,  and,  consequently,  acceptable  to 
God,  in  whose  presence,  nothing,  which  is  not  perfectly 
holy,  can  be  allowed  to  stand.  The  test  had  been  bro- 
ken, man  was  no  longer  holy  and  pure,  but  had  violated 
the  command ;  and  now,  not  merely  the  holiness  of 
God,  forbade  the  approach  of  an  unclean  or  contam- 
inated spirit,  but  his  truth  stood  pledged  that  this 
transgression,  venial  as  it  appears,  if  its  principle  be 
overlooked,  should  be  visited  with  death.  Neither  tears 
nor  repentance,  nor  the  deepest  sorrow  could  wash 
out  the  stain.  We  read  not  indeed  of  either  prayer 
or  humiliation,  but  only  of  fear,  and  of  attempts  to 
palliate,  what  could  not  be  denied  ;  but  as  certainly  as 
God  is  holy,  so  certainly  must  a  spirit,  now  impure,  be 
banished  from  his  presence,  and  as  truly  as  God  de- 
clared the  penalty,  so  surely  shall  it  be  inflicted.  If 
ever  Adam  is  to  be  restored  to  the  favour  of  his  Creator, 
5* 


58  PRINCIPLES    OF 

it  must  be  by  some  means  wbich  shall  renew  him,  and 
make  him  again  spotless,  and  by  some  interposition 
which  shall  reconcile  the  truth  of  God  with  his  mercy. 
There  was  devised  for  man  a  scheme  of  mercy,  not 
shown  to  angels,  an  atonement  for  sin,  and  a  restora- 
tion to  perfect  holiness,  and  perfect  righteousness,  and 
this  now  brings  me  to  the  point  at  which  I  wished  to 
arrive,  a  point  admitted  and  established  by  all  who  have 
written  on  the  word  of  God,  namely,  that  all  have  sin- 
ned, and  that  he  who  has  trodden  down  all  the  laws  of 
God  and  man,  the  profligate,  the  vicious,  the  cruel,  and 
the  dishonest,  is  not  more  certainly  a  sinner,  than  he 
who  intrenches  himself  behind  a  rampart  of  benevolence, 
and  obedience  to  all  the  decrees  and  ordinances  of  re- 
ligion. There  is  no  exemption,  and  although  one  man 
may  be  worse  than  another,  all  are  contaminated  by  the 
same  principle  of  sin,  and  all  alike  excluded  from  the  fa- 
vour and  the  presence  of  God.  That,  as  a  general  condi- 
tion, sin  prevails,  is  readily  admitted  by  all,  but  without 
drawing  the  proper  conclusion.  If  the  wages  of  sin  be 
death,  then  we  can  see  why  the  infant  is  cut  off,  not  be- 
cause he  himself  has  sinned,  but  because  he  has  partaken 
of  a  sinful  nature.  Some  deny  the  existence  of  original 
sin,  whilst  others  admit  it  as  the  only  sin  they  possess,  and 
one  which  may  be  easily  atoned  for,  by  the  sufferings 
of  our  Saviour,  without  any  change  on  their  part.  Now, 
it  is  this  very  delusion  which  I  wish  to  combat,  by  a  ref- 
erence to  the  original  transgression.  Our  man  of  indif- 
ference and  security,  rests  confident  in  his  freedom  from 
great  and  open  sins,  nay,  some,  if  questioned  as  to  their 
observance  of  the  commandments,  might  say,  all  these 
have  I  kept  from  my  youth  upward,  and  still  to  the  very 
best  of  them  might  be  replied,  yet  lackest  thou  one 
thing.  Jesus,  at  once,  touched  the  spring  of  the  ruler's 
heart,  which  opened  up  to  himself,  that  whichhe  lacked, 
and  showed  that  the  law  of  God  was  not  paramount, 
and  there  cannot  be  a  doubt  that  if  any  one,  in  sinceri- 
ty, put  the  same  question,  and  pray  for  an  answer,  he 
shall  read  very  little  of  the  scriptures,  till  he  find  some 
passage  which  will,  at  once,  betray  to  him  his  besetting 
sin.  Let  us  take  the  most  gentle  and  amiable  of  human 
beings,  fair  in  form,  and  lovely,  and  gentle,  and  full  of 


CHRISTIAN    PHILOSOPHY.  59 

kindness  and  benevolence,  who  lives  but  to  please,  and 
in  whom  it  would  be  difficult  to  find  a  fault,  and  where 
is  the  man  so  harsh,  or  the  doctrine  so  forbidding,  it  may 
be  asked,  as  to  place  this  amiable  and  excellent  being, 
under  the  wrath  of  God  1  Now,  if  any  case  can  show 
the  deadly  and  the  dreadful  evil  of  sin,  it  is  this  one,  for, 
with  all  these  endearing  qualities,  and  an  assemblage 
of  virtues  rarely  to  be  met  with,  there  may  be  lacking 
that  one  thing,  that  one  principle,  the  want  of  which 
ruins  the  whole.  Where  is  the  person  who  will  say 
that  Eve,  after  her  first  transgression,  was  not  at  least 
as  lovely,  as  gentle,  as  amiable,  as  this  example,  and 
yet  on  her  rested  the  sentence  of  condemnation  1  There 
may,  with  the  fairest  and  most  engaging  exhibition  of 
human  virtues,  and  even  with  a  general  reverence  and 
respect  for  religion,  be  wanting  that  deep  thankfulness 
for  a  Redeemer,  and  that  supreme  love  of  God,  which 
is  required  ;  and  were  there  no  other  transgression  to 
account  for,  the  want  of  due  sensibility  to  the  greatness 
of  the  gift  of  God,  is  of  itself  a  heinous  offence,  charge- 
able upon  all.  For  where  is  the  man  who  can  say, 
that  he  has  duly  prized,  and  deeply,  and  thankfully, 
and  reverentially  felt,  the  value  of  that  bitterness  of 
soul,  and  agony  even  unto  death,  which  was  sustained 
by  the  glorious  Redeemer.  Perhaps  the  first  reproach 
of  the  convert,  and  the  last  sorrow  of  the  dying  Chris- 
tian, is,  that  he  has  so  inadequately  estimated,  and  so 
little  honoured,  the  work  of  Christ.  If  it  be  asked, 
what  is  the  degree  of  love  to  God,  and  gratitude  for 
the  Saviour,  and  devotedness  to  his  cause,  which  is  re- 
quired. I  reply,  it  is  that  which  is  yielded  by  saints  in 
heaven,  that  which  is  yielded  by  those  who  are  wholly 
sanctified,  and  less  than  that  cannot  be  accepted  ;  and 
where  is  the  man  who  will  say  that  he,  in  this  sinful  and 
imperfect  state,  can  yield  that  here,  or  who  even  at- 
tempts to  yield  that  which  he  can  1 

That  our  works  afford  any  plea  for  justification,  is  a 
miserable  mistake,  adopted  in  opposition  to  the  whole 
tenor  of  the  gospel.  By  the  deeds  of  the  law  no  man 
can  be  justified.  Some  have  endeavoured  to  get  rid  of 
this  apostolic  sentiment,  by  saying  that  it  refers  to  the 
ceremonial  part  of  the  law.     But  this  is  a  very  forced 


60  PRINCIPLES    OF 

explanation.     Paul,  who  makes  this   declaration,  is  not 
telling  the   Romans,   that  the  ordinances  of  the   Jews 
could  not  justify  them,  and,  therefore,   that  a  different 
dispensation  had   been   given.      But  he   is   persuading 
them  that  "  they  are  all  under  sin  ;  that  there  is  none 
righteous,   no  not  one  ;  that  there  is  none  that  doeth 
good,  no  not  one  ;  that  there  is  no  fear  of  God  before 
their  eyes.     He  is  reasoning,  "  that  every  mouth  may  be 
stopped,  and  all  the  world  may  become   guilty  before 
God."     And  he  goes  on  to  insist  that  by  the  deeds  of 
the  law,  that  is  clearly  by  the  plea  of  obeying  the  moral 
law,  no  man  can   be  justified  in  the  sight  of  God.     To 
conclude  his  argument,  he  contrasts  this  impossibility, 
with  the  accomplishment  of  our  salvation  through  Jesus 
Christ,  "  even   the   righteousness  of  God,  which  is  by 
faith  of  Jesus  Christ  unto  all,  and  upon  all  them  that 
believe."      He  labours   to   convince  the   Romans,  that 
neither  Abraham   nor  any  other  man  was,  or  can  be 
justified,  that  is  cleared  from  all  charge  of  guilt,  acquit- 
ted in  his  trial  before  God,  by  works,   but  by  faith  and 
the  imputed  righteousness  of  Jesus,  to  whose   disciples, 
God  "  imputeth   righteousness  without  works."      And 
after  many,  and  strong,  arguments,  to  prove  that  Jesus 
is  our  Saviour,  through  whom  we  are  justified  by  faith, 
he  shows  the  love  of  God,  in  Christ  dying  for  us,  while 
we  were  yet  sinners.     He  encourages   his   readers,   by 
concluding,  that  if,  when  they  were   sinners,  they  were 
reconciled  to  God,  by  the  death  of  his  Son,  much  more, 
being  reconciled,  they  shall  be  saved  by   his  life.     The 
same  apostle,  elsewhere,  uses  very  strong  language,  and 
very  disrespectful  language  indeed,  regarding  the  righte- 
ousness of  man,  calling  it  no  better  than  "  filthy  rags." 
His  first  and   great  desire  was,  that  he  might  be  found 
in  Christ,  not  having  his  own  righteousness,  but  that 
which  is  through  the  faith  of  Christ.     Setting  scripture 
authority  aside,   for  a  little,   on  this  point,  we  should 
conclude  from  the   holiness  of  God,   and  the  acknow- 
ledged   imperfection   of   our   best  services,  that   these 
could  not,  of  themselves,  be  pleasing  in  his  sight.     He 
demands  the  whole  heart,   our   supreme  love,  our  con- 
stant service.     Now,  let  any  man  select  one  of  his  good 
works,  the  best  of  them  all,  and  examine  it  carefully, 


CHRISTIAN    PHILOSOPHY.  61 

and  he  cannot  do  it  half  so  carefully  as  God  will  do, 
let  him,  after  this  examination,  say  if  the  work,  or  the 
act  of  the  mind,  be  perfect,  if  it  could  not  have  been 
improved,  if  it  proceeded  purely  and  ardently  from  love 
to  God,  and  from  a  desire  to  glorify  and  please  Him, 
unmixed  with  all  other  considerations.  If  these  ques- 
tions cannot  be  answered  in  the  affirmative  with  regard 
to  one  duty,  one  act  of  the  mind,  one  instance  of  obe- 
dience to  the  holy  law  of  God,  it  follows  that  the  ac- 
cumulation of  works,  in  a  lifetime,  cannot  afford  a  bet- 
ter claim.  The  demand  is  not  one  perfect  work,  but  it 
is  the  full  and  complete  dedication  of  every  minute, 
and  the  devotion  of  the  whole  heart  to  God.  If  it  still 
be  insisted  that  our  works  contribute  something,  let 
them  be  compared  with  the  righteousness  of  Christ, 
which  is  supposed  to  make  up  the  deficiency.  Our 
works  are  not  only  finite,  but  imperfect,  considered 
with  respect  to  the  capacity  of  man.  His  righteous- 
ness is  infinite.  If,  then,  it  is  to  be  imputed  at  all  to 
us,  our  righteousness  must  bear  the  proportion  to  his, 
which  finite  does  to  infinite,  which  imperfection  does 
to  perfection — that  is,  none  at  all.  If  a  man  die  the 
moment  he  is  converted,  it  cannot  be  said,  that  he  has 
done  any  good  works,  to  assist  his  justification.  He 
must  therefore  be  saved,  entirely,  by  the  imputed  righte- 
ousness of  Jesus.  If  that  be  sufficient  to  save  any  man 
without  the  aid  of  personal  works,  if  our  best  works  be 
imperfect,  if  God  require  perfection,  it  is  evident  that 
works  cannot  be  a  ground  of  justification. 

In  farther  reply  to  those  who  urge  the  value  of  works 
for  salvation,  I  shall  make  two  remarks. 

The  first  is,  that  we  are  justified,  that  is,  admitted 
into  the  number  of  the  faithful,  before  we  have  done 
any  good  works  at  all.  I  have  traced  the  work  of  con- 
version and  regeneration,  and  shown  it  to  be  the  opera- 
tion of  the  Spirit,  who  leads  us  to  the  knowledge  of 
the  truth,  enlightens  our  minds,  enables  us  to  believe 
in  Jesus,  and  uniting  us  to  him,  renders  us  new  crea- 
tures. We  are  from  the  first  united  to  Christ,  and  are 
as  certainly  accepted  by  God,  as  at  the  moment  of  our 
entering  into  heaven.  We  are  saved  through  faith, 
and,  when  united,  our  justification,  to  the  infinite  Mind, 


62  PRINCIPLES    OP 

is  as  complete  and  perfect  as  at  the  day  of  our  death. 
We  are  justified,  then,  hefore  we  have  had  time  to  do 
good  works  to  aid  ourselves. 

The  second  remark  is,  that  regeneration  and  justifi- 
cation are  simultaneous ;  but  to  man  there  is  a  differ- 
ence between  justification  and  salvation  in  point  of 
time.  He  is  justified,  through  faith,  the  moment  he 
comes  to  Christ,  and  is  renewed  in  his  mind  by  the  Ho- 
ly Spirit,  but  his  salvation  is  not  then  completed.  It 
is  going  on,  but  it  is  not  accomplished,  till  the  very 
last  enemy  be  overcome,  till  death  itself  be  subdued. 
In  one  respect,  indeed,  salvation  is  synonymous  with 
justification ;  for  he  who  is  justified  is  safe,  he  is  deliv- 
ered from  the  power  of  Satan,  and  translated  into  the 
kingdom  of  Jesus.  But  it  is  different,  if  it  be  made  to 
include  the  progress  of  the  Christian  life,  and  the  va- 
rious steps,  by  which  the  soul  is  made  meet,  for  the  in- 
heritance of  tbe  saints.  This  is  not  accomplished  at 
once,  it  goes  on  from  conversion  till  death.  We  are, 
in  this  view,  admonished  to  work  out  our  salvation  with 
fear  and  trembling,  it  is  in  progress  ;  but  we  are  never 
admonished  to  work  out  our  justification ;  that  we  can- 
not do — it  is  done  already.  The  steps  are  these,  as  enu- 
merated by  tbe  apostle — we  are  called — we  are  justifi- 
ed— we  are  glorified,  or  sanctified,  in  Christ  and  by  his 
Spirit. 

By  works,  we  mean  not  merely  services  of  the  body, 
or  the  performances  of  rites  and  ceremonies,  as  among 
the  Jews,  but  also,  and  principally,  acts  of  the  mind, 
operations  of  the  intellectual  part  of  man,  whether 
these  be  referred  to  the  head  or  the  heart,  charity, 
benevolence,  humility,  resignation,  love  to  God,  and 
all  the  other  Christian  graces  and  virtues,  with  obedi- 
ence to  all  the  parts  of  the  moral  law  of  God.  Now, 
none  of  these  works  can,  by  an  unregenerated  soul, 
be  offered  with  acceptance  to  God,  for  none  of  them 
can  be  performed  in  perfection,  and  from  a  holy  motive. 
These  can  have  no  merit,  unless  performed  in  the  ut- 
most degree  of  strictness  and  completeness,  of  which 
the  human  soul  is  capable.  Were  this  done  in  every  in- 
stant of  life,  then  man  might  urge  that  he  fulfilled  the 
covenant  of  works.     Yet  even  then,  whatever  his  merit 


CHRISTIAN    PHILOSOPHY.  63 

might  be,  let  not  man  think  he  has,  himself,  any  intrin- 
sic merit  or  goodness.  No  created  being  can  have  good- 
ness of  its  own,  for  whatever  it  performs,  is  performed 
in  consequence  of  powers  and  properties  communicated 
to  it,  and  devised  by  a  superior  hand.  An  orrery,  has 
no  merit  for  showing  the  motions  of  the  heavenly  bodies. 
An  angel,  bas  no  intrinsic  merit,  for  the  service  he  per- 
forms, the  result  of  the  faculties  he  hath  been  endowed 
with.  Adam,  in  his  state  of  innocence,  had  no  intrinsic 
merit  for  glorifying  God.  The  merit  redounds  to  the 
Creator  ;  and  if  no  created  being  has  intrinsic  merit,  it 
follows  that  no  created  being  could  redeem  man,  having 
nothing  strictly  his  own  to  offer.  Jesus  combined  the 
divinity  with  a  human  soul ;  and,  therefore,  although 
the  human  soul  was  created,  yet  it  was  united  to  him 
who  created.  If  a  created  being  have  no  intrinsic  me- 
rit, which  is  very  obvious,  it  follows  that  the  only  other 
merit  it  can  have  is  relative,  consisting  in  fulfilling  ex- 
actly, and  without  the  smallest  deviation,  the  purpose 
for  which  it  was  created.  The  merit  of  an  angel,  is  in 
this  respect,  the  same  with  that  of  a  man,  although  the 
nature  of  the  one,  may  qualify  for  different  service  from 
the  other  ;  but  neither  angel  nor  man  can  have  this 
species  of  merit,  unless  all  the  faculties  be  unremittingly 
and  perfectly  employed  in  the  service  of  God.  Let  any 
son  of  Adam  say  that  he  possesses  this  merit,  and  then 
I  shall  admit  that  he  has  no  need  of  a  Saviour,  and 
that  by  works  he  can  be  saved.  But  if  any  deviation 
from  this  merit,  in  the  desires  of  the  heart,  in  the 
thoughts  of  the  mind,  in  the  whole  tenor  of  life  be  found, 
then  the  merit  is  lost,  the  covenant  is  broken,  the  ground 
of  acceptance  is  destroyed.  Man  must  be  restored,  he 
must  be  redeemed,  and  he  can  only  be  redeemed  by  a 
Being  who  has  intrinsic  merit,  and  his  redemption  must 
be  accomplished  independently  of  all  merit  of  his  own. 
His  performance  of  the  duties  for  which  he  was  created, 
with  a  single  exception,  could  not  prevent  the  necessity 
of  the  effects  of  that  single  exception  being  removed. 
Sin  is  disobedience  to  God,  a  misapplication  of  the  fa- 
culties with  which  man  is  created  to  glorify  God.  The 
least  deviation  is  sin,  and  in  the  sight  of  God  every  want 
of  conformity,  a  single  want  of  conformity,  must  pollute 


64  PRINCIPLES    OF 

the  soul,  and  nothing  which  a  polluted  soul  can  do,  can 
be  acceptable.  Its  perfection  is  lost,  its  power  of  pleas- 
ing gone,  and  until  it  be  created  anew,  until  it  be  cleans- 
ed from  pollution,  it  cannot  be  beheld  with  complacen- 
cy by  a  holy  God. 

The  merit  of  every  created  being,  consists  in  the 
strict,  and  perfect  performance  of  his  appointed  duty. 
No  creature  is  possessed  of  goodness  as  an  inherent  pro- 
perty. God  is  the  only  being  who  is  in  himself  good. 
He  is  goodness  and  perfection.  The  angels  were  cre- 
ated good  and  pure  ;  but  they  were  not  goodness  and 
purity,  else  they  had  been  gods,  and  none  of  them  had 
swerved  from  their  duty.  The  fall  of  angels,  proves  that 
no  creature  has  in  itself  the  principle  of  holiness  and 
goodness,  and  the  fall  of  man  establishes  the  same.  No 
being  left  to  himself,  however  pure  and  holy  his  mind 
may  be,  is  secure  from  falling,  either  by  the  operation 
of  his  own  desires,  or  by  the  temptation  of  others.  Ages 
may  have  rolled  on  before  an  angel  fell,  but  the  possibil- 
ity of  his  fall,  was  as  certain  when  the  first  angel  was 
created,  as  when  Satan  sinned  ;  and  if  a  saint  were  re- 
ceived into  heaven,  merely,  as  a  pure  spirit,  there  is  no 
certainty  how  long  he  might  remain  there.  But,  through 
Jesus,  the  Spirit  is  given,  by  whom  there  is  a  certainty 
of  preservation,  as  he  dwells  in  them  and  makes  them 
holy,  being  himself  the  principle  of  holiness  and  of  all 
perfection.  Saints,  then,  are  only  accepted  on  account 
of  the  imputed  righteousness  and  sufferings  of  Christ,  and 
are  made  saints,  or  holy  creatures,  only,  by  the  Spirit  of 
God  dwelling  in  them  ;  and,  by  this  Spirit,  they  are  as 
safe  on  earth,  as  they  shall  be  in  heaven.  The  plea  of  ac- 
ceptance on  account  of  obedience,  then,  maybe  brought 
to  a  short  issue.  Neither  man  nor  angel,  has  in  his  own 
nature  the  principle  of  holiness,  which  is  a  property  of 
Deity.  Man,  can  only  claim  the  favour  of  God,  by  the 
performance  of  those  duties,  intended  to  be  performed 
by  creatures  of  his  species  ;  and  if  he,  or  any,  or  all  of 
his  race,  fail  in  any  one  respect  or  degree  in  the  per- 
formance, he,  or  they,  must  have  lost  the  perfection  of 
their  nature,  and  cannot  be  accepted. 

Some,  who  have  thought  lightly  on  the  subject,  place 
their  hope  of  acceptance,  entirely,  in  the  mercy  of  God, 


CHRISTIAN    PHILOSOPHY.  65 

which  should  induce  Him  to  forgive  sin,  without  any  ad- 
equate  atonement.       There  can  be  no   doctrine    more 
dangerous,  nor  any  more   unfounded,   either  in  reason 
or  in  scripture.     He,  who  trusts,  supinely,  to  the  mercy 
of  God,   without   repentance  and  the  interposition  of  a 
Saviour,  leans  indeed,  on  a  broken  reed.     The  mercy  of 
God  is  infinite,  his  love  surpasseth  our  understanding, 
but  his  mercy  cannot  be  exercised  in  opposition  to  his 
justice.     The  sentence  is  decisive — "  the  soul  that  sin- 
neth  shall  die."     How  then  is  this  death  to  be  avoided  7 
Not,  surely,  by  God  exercising  a  simple   act  of  forgive- 
ness.   God  never  does  forgive  sin,  though  he  may,  for  the 
sake  of  Jesus,  forgive  the  repentant  sinner.     Paul,  who 
knew  well  the  mercy  of  God,  who  knew  it  much  better 
than  those  who,   ignorantly,   trust  to  it  alone,   declares 
"  the  wrath  of  God  is  revealed,  from  heaven,  against  all 
ungodliness  and  unrighteousness  of  man."     "  As  many 
as  have  sinned  without  law,  shall   perish  without  law; 
and  as  many  as  have  sinned  in  the  law,  shall  be  judged 
by  the  law."     Jeremiah,  prophesied  of  a  time,  of  which, 
God  said,  "I  will  be  merciful  to  their  unrighteousness,  and 
their  sins  and  their  iniquities  will  I  remember  no  more." 
But  this  promise  of  mercy,  is  not  made  in  opposition  to 
the  attribute  of  infinite  justice,  for,  in  the  epistle  to  the 
Hebrews,  it  is  expressly  introduced,  as  founded  on  the 
atonement  of  Jesus.     Were  forgiveness  obtained,  mere- 
ly, through  the  compassion  of  God,   there  had  been  no 
need  of  the  Jewish  ordinances;  or,   if  their  sacrifices 
were  appointed   as  testimonies  of  humility  and  means 
of  supplication,  there  had  been  no  cause  for  abolishing 
them.     "  If  perfection  were  by  the  Levitical  priesthood, 
what  further  need  was  there,  that  another  priest  should 
rise,  after  the  order  of  Melchisedec  ?"      The  patriarchs, 
and  holy  men  of  old,  were  only  accepted  through  Christ, 
for  they,  "  without  us,"  that  is,  without  the  Christian  dis- 
pensation, could  "  not  be  made  perfect."     Surely,  if  sin 
might  be  forgiven  without  any  punishment,  actual  or  im- 
puted, one  priest  might  be  expected  to  be  as  acceptable  as 
another.    If  Jesus  came,  merely,  as  a  teacher  and  instruc- 
tor of  men,  and  to   give  them  an  example  of  piety  and 
obedience,  as  some  heretics  believe,  his  doctrines,  and  his 
6 


G6  PRINCIPLES    OF 

belief  of  their  truth,  might  have  been  confirmed  by  some 
other  mean  than  his  death. 

Having  insisted  on  the  doctrine  of  justification, 
through  faith,  and  by  the  imputed  righteousness  of 
Christ,  I  must  next  consider  the  fruit  of  this  faith.  I 
have  explicitly  maintained  the  apostolic  opinion,  that 
we  are  saved  through  faith  without  works  ;  but  I  am 
also  to  maintain  another  apostolic  sentiment,  that 
though  works  cannot  justify  and  save  us,  yet,  faith  with- 
out works  is  dead.  Faith,  is  not  a  speculative  assent 
to  the  truth  of  a  proposition  ;  it  is  not  an  inactive  prin- 
ciple. The  Christian,  is  to  devote  his  powers  and  fac- 
ulties, to  the  service  of  God.  He  is  to  love  God,  with 
all  his  heart  and  soul,  and,  in  every  part,  he  is,  from 
love,  to  fulfil  the  moral  law.  There  is  a  positive  injunc- 
tion, "  If  you  love  me"  "  said  Jesus,  keep  my  command- 
ments ;"  and  the  same  authority  declares,  "  by  their 
fruits  ye  shall  know  them."  No  Christian,  grounds  his 
hopes  of  acceptance  on  his  obedience  or  his  works  ; 
but  he  knows,  that  these  are  appointed  means,  for  ob- 
taining his  daily  prayer,  "  Lord  increase  our  faith,"  and 
for  advancing  his  perfection.  Jesus  came  not  to  destroy 
the  law,  but  to  fulfil  it ;  he  came  not  to  absolve  his  dis- 
ciples from  its  observance,  but,  by  dwelling  in  them,  to 
enable  them  to  observe  it.  He  came  to  create  them, 
anew,  unto  good  works.  There  are  properties  inherent 
in  the  gift  of  salvation,  but  are  not  causes  or  conditions 
of  it.  There  are  properties  or  qualities,  belonging  to 
matter  and  mind,  but  these,  though  absolutely  necessary 
to  their  character,  do  not  constitute  them.  The  obliga- 
tion to  love  and  serve  God,  is  binding  in  every  state, 
and  the  gospel  does  not  relieve  man  from  it ;  on  the  con- 
trary, it  declares,  that  without  holiness,  no  one  shall  see 
the  Lord.  This  holiness,  pervading  the  life,  and  reach- 
ing the  heart,  is  the  consequence  of  faith,  the  gift  of 
God,  "  who  worked  in  us  both  to  will  and  to  do."  Good 
works  are  the  fruits  of  the  Spirit.  Jesus  hath  himself 
explained  the  subject,  and  shown  that  they  proceed 
solely  from  him.  A  very  short  time  before  his  death,  he 
delivered  a  solemn  discourse  to  his  disciples,  in  which 
he  illustrates  their  connexion    with  him,  by  that  which 


CHRISTIAN    PHILOSOPHY.  67 

subsists  between  a  vine  and  its  branches.  "  I  am  the 
vine,  ye  are  the  branches.  He  that  abideth  in  me  and 
I  in  him,  the  same  bringeth  forth  much  fruit,  for  without 
me  ye  can  do  nothing."  "  Herein,  is  my  Father  glo- 
ried, that  ye  bear  much  fruit ;  so  shall  ye  be  my  disci- 
ples." 

Bearing  fruit,  is  not  the  condition  on  which  a  tree 
lives,  it  is  not  the  cause  of  its  life  ;  it  is  the  effect,  it  is 
an  evidence  of  vitality  and  vigour.  Love  to  God,  char- 
ity to  all  mankind,  obedience  to  the  commandments  of 
Jesus,  are  the  fruits  of  the  Christian's  union  with  Christ ; 
and  it  is  vain  for  any  man  to  say  that  this  union  has 
taken  place,  if  he  be  "  barren  and  unfruitful,  in  the 
knowledge  of  our  Lord  Jesus  Christ."  The  apostle 
John,  who,  in  his  epistle,  insists  much  on  the  important 
subjects,  of  the  love  of  God,  and  the  obligations  of 
Christians  to  love  Him,  and  one  another,  solemnly  de- 
clares, "  Whosoever  doeth  not  righteousness  is  not  of 
God,  neither  he  that  loveth  not  his  brother."  In  con- 
templating the  glorious  change,  which  shall  take  place 
at  the  resurrection,  when  we  shall  see  Christ  as  he  is, 
he,  as  a  practical  admonition,  adds,  "  and  every  man 
tliat  hath  this  hope  in  him,  purifieth  himself,  even  as  he 
is  pure."  Paul,  after  enumerating  the  works  of  the 
flesh,  and  the  fruits  of  the  Spirit,  concludes,  "  They 
that  are  Christ's,  have  crucified  the  flesh,  with  the  af- 
fections and  lusts.  If  we  live  in  the  Spirit,  let  us  also 
walk  in  the  Spirit."  He,  in  the  same  epistle,  estab- 
lishes, to  the  Galatians,  the  grand  doctrine  of  justifica- 
tion through  faith,  "  the  hope  of  righteousness  by  faith," 
but  he  shows  that  those  only,  who  walk  in  the  Spirit, 
can  be  said  to  have  this  living  faith.  As  if  there  could 
be  a  doubt  on  the  subject,  he  adds  a  solemn  caution, 
"  Be  not  deceived,  God  is  not  mocked  ;  for  whatsoever 
a  man  soweth,  that  shall  he  also  reap.  For  he  that 
soweth  to  his  flesh,  shall  of  the  flesh  reap  corruption  ; 
but  he  that  soweth  to  the  Spirit,  shall  of  the  Spirit  reap 
life  everlasting." 

It  is  by  the  fruit  of  the  Spirit,  that  we  know  the  pre- 
sence of  the  Spirit ;  it  is  by  fruit,  that  we  have  evidence 
of  faith  ;  it  is  by  fruit,  that  we  know  that  any  man  is  a 
branch  in  the  vine.     He  cannot  bear  good  fruit,  unless 


68  PfelNCIPLES    OF 

he  abide  in  the  vine  ;  and,  however  he  may  deceive 
himself,  he  is  not  in  the  vine  unless  he  bring  forth  fruit. 
Jesus  himself  saith,  "I  am  the  true  vine,  and  my 
Father  is  the  husbandman.  Every  branch  in  me,  that 
beareth  not  fruit,  he  taketh  away,  and  every  branch, 
that  beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth 
more  fruit.  Abide  in  me  and  I  in  you.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine, 
no  more  can  ye,  except  ye  abide  in  me."  We  see,  then, 
the  necessity  of  works,  and,  farther,  that  these  works, 
to  be  holy,  must  proceed  from  Christ  working  in  us. 
Indeed,  both  reason  and  gospel  teach  us,  that  faith  is 
useless  without  works,  for  it  is  then  a  mere  opinion, 
which  may  be  entertained  by  bad  men,  as  well  as  by 
good.  Nay,  the  devils  themselves  believe  and  tremble. 
The  apostle  James  argues  this  point  at  large.  "  What 
doth  it  profit,  my  brethren,  though  a  man  say  he  hath 
faith,  and  have  not  works  1  Can  faith  save  him  1 
Faith  if  it  hath  not  works  is  dead,  being  alone.  Yea,  a 
man  may  say  thou  hast  faith,  and  I  have  works.  Show 
me  thy  faith  'without  thy  works,  and  I  will  show  thee 
my  faith  by  my  works.  Was  not  Abraham,  our  father, 
justified  by  works,  when  he  had  offered  Isaac,  his  son, 
upon  the  altar  '?  Seest  thou  how  faith  wrought  with  his 
works,  and  by  works  was  faith  made  perfect.  As  the 
body,  without  the  spirit,  is  dead,  so  is  faith  without 
works."  The  whole  of  this  reasoning  is  conclusive, 
and  affords  an  unerring  test,  of  the  existence  of  Chris- 
tian faith.  Both  Paul  and  James,  illustrate  the  doc- 
trine of  faith,  by  the  example  of  Abraham.  The  first, 
when  reasoning  on  righteousness  imputed  through  faith, 
declares,  that  Abraham  was  justified  by  faith. — He  be- 
lieved God,  "  and  therefore  it  was  imputed  to  him  for 
righteousness."  He  is  brought  forward,  as  an  example, 
of  justification  through  faith,  and  not  by  works.  The 
second,  is  not  at  variance  with  the  first ;  for,  although, 
Paul  says  that  Abraham  had  nothing  to  glory  of  before 
God,  and  James  says  that  he  was  justified  by  works, 
yet,  James  only  means  to  prove,  that  his  faith  was  evi- 
denced by  his  works,  not  that  his  works  were  the  ground 
of  his  acceptance,  for,  he  immediately  adopts,  the  very 


CHRISTIAN    PHILOSOPHY.  69 

scripture  used  by  Paul,  "  Abraham   believed  God,  and 
it  was  imputed  to  him  for  righteousness." 

Paul,  after  labouring  to  prove  the  necessity  of  faith, 
and  after  establishing  the  doctrine,  that   we  are  saved 
by  the  atonement,  and  imputed  righteousness  of  Jesus, 
seems  to  have   been  aware,  that   some  might  wrest  this, 
as  other  parts  of  the  scripture,  to  their  own  destruction, 
and  infer   from   it,  that,   as  they  were   to  be  saved  by 
grace,  they  might  with  impunity  commit  sin,  and  yet 
hope  for  salvation,  through  the  infinite  merits  of  Jesus. 
He  therefore   puts  the   questions,  "  What  shall  we  say 
then  1  shall  we  continue  in  sin,  that  grace  may  abound?" 
And  again,  "  Shall  we   sin,  because   we   are   not  under 
the  law,  but  under  grace  1"     To  both,  he  gives  the  same 
answer,   exclaiming   with   abhorrence,    "  God  forbid." 
It  appears,  then,  that  either  the   heresy,   that  faith   su- 
perseded works,  had  very  early  prevailed,  or,  the  apos- 
tle had  anticipated  it,  and  provided   an   answer.     It  is 
much  to  be  feared,  that  some  good  men,  who  would  dis- 
claim   the    heresy    with    abhorrence,    do    nevertheless, 
sometimes,  from  the  deceitfulness  of  the  heart,  and  the 
influence  of  Satan,  act   practically  upon  it.     They  may 
yield,   with   fewer  struggles,  to   a  temptation,  from  an 
evil  thought,  that  they  are  saved  through  faith,  and  that 
if  they  sin,  they  have  an  advocate  with  the  Father.    That 
Christians  should  ever  do  so,  is  deeply  to  be  regretted, 
and  is  no  proof  of  the  truth  of  the  opinion.     It  is  not 
true,  that  every  thing,  a  good  man  does,  is  good.     This 
evil,  is  one  which  is  last  subdued,  if  ever  overcome  in 
this  life  ;  for,  nothing  is  so  dangerous,  so  easily  given 
way  to,  as  that,  which  appears  to  have  some  security 
from  a  good   principle,  though  it   be,  in  truth,  a  perver- 
sion of  that  principle.     That   Jesus  is  an  advocate  for 
his  people,  and  that  they  are  saved,  not  by  their  own 
works,  but  by  his  merit,  are  truths  ;  but,  he  who  wilfully 
sins,  because  these  are  truths,  has  no  claim  to  the  cha- 
racter of  a  Christian,  and  no  hope  of  salvation.     If  the 
Christian  should  unwarily  yield  to  sin,  and  if  his  resist- 
ance  be  less  vigorous  than  it  might  have   been,  from  a 
suggestion  that  he  may  be  forgiven  through  Christ,  he 
has  much  ground  for  repentance  and  bitter  sorrow  ;  and 
one  thing  he  may  be  convinced  of,  that  the  more  readilr 
6* 


70  PRINCIPLES    OF 

he  yields  to  sin,  the  less  evidence  has  he  of  his  faith. 
The  devil  employs  many  wiles  to  ruin  the  soul,  and  this 
suggestion,  that  the  sin  may  he  forgiven,  is  one  of  the 
most  frequent.  For,  he  who  believed  that  the  particular 
act  of  sin,  could  not,  and  would  not,  be  forgiven,  cer- 
tainly would  make  greater  resistance,  than  he  who,  in 
the  moment  of  strong  temptation,  has  the  suggestion, 
that  forgiveness  may  still  be  obtained.  Indeed,  the  de- 
pravity of  the  human  heart  is  naturally  so  great,  the  de- 
ceitfulness  of  sin  so  remarkable,  and  the  artifices  and 
allurements  of  the  devil  so  various,  that,  except,  by  the 
grace  of  God  strengthening  him,  no  man  could  stand. 
Let  the  Christian  watch  and  pray,  lest  he  enter  into 
temptation  ;  let  him  shun,  not  merely  sin,  but  the  ave- 
nues which  lead  to  it ;  and  never  let  him  so  degrade  the 
doctrine  of  the  gospel,  as  to  sin,  that  grace  may  abound. 
There  is,  indeed,  perhaps,  no  man  who  commits  sin,  and 
does  not  feel,  that  he  has,  at  the  instant,  consented  to 
it,  and  who  is  not  conscious,  that  he  might  have  made  a 
more  vigorous  resistance.  The  hope  of  forgiveness  may, 
even  without  his  perceiving  it,  amidst  the  tumult  of  the 
passions,  or  the  strength  of  the  temptation,  have  had  a 
share  in  his  defeat.  But  if  it  had,  it  was  an  antichris- 
tian  principle,  and  the  influence  was  involuntary,  if  he 
really  possessed  faith.  It  was  never  with  him  a  delibe- 
rate argument.  He  who  can  make  it  a  motive  to  sin, 
has  no  more  pretension  to  the  character  of  a  Christian, 
than  to  the  nature  of  an  angel. 

It  will  be  said,  that  the  doctrine  of  grace,  is  favoura- 
ble to  immorality.  I  deny  the  charge.  Every  mortal, 
from  the  unsubdued  principle  of  evil  within  him,  does 
sin,  but  he  who  feels  the  power  of  grace,  sins  less  in  pro- 
portion as  he  feels  it.  lie  is  not  relieved,  from  the  ob- 
ligation to  keep  the  moral  law,  but,  on  the  contrary,  he 
has  additional  calls,  and  his  faith  worketh  by  love.  No 
man  can  believe  the  doctrine  of  the  atonement,  and  feel 
its  power,  without  having  the  deepest  sentiments  of  love 
and  gratitude ;  and  no  man  can  possess  these  senti- 
ments, without  having  an  earnest  desire  to  "serve  God, 
acceptably,  with  reverence  and  godly  fear."  Can  he, 
who  has  been  convinced  of  the  dreadful  evil  of  sin,  who 
lias  felt  its  danger  to  himself,  who  has  contemplated  the 


CHRISTIAN    PHILOSOPHY.  71 

greatness  of  the  sacrifice  demanded  for  his  salvation, 
ever  be  supposed,  to  indulge  in  the  practice  of  sin,  or  to 
view  it  with  indifference  1  The  supposition  is  absurd, 
for  it  implies  the  agreement  of  things  which  are,  in  their 
nature,  contrary  to  each  other.  The  Christian,  is  mind- 
fid  of  the  admonition  of  Peter,  "  As  he  who  hath  called 
you  is  holy,  so,  be  ye  holy,  in  all  manner  of  conversa- 
tion." This  he  obeys,  not  as  a  stern  order,  which  he  is 
afraid  to  transgress,  but  as  a  law,  which  it  is  his  delight 
to  practice.  The  character  of  a  Christian,  is  summed 
up  in  that  given  of  Barnabas,  "  He  was  a  good  man, 
and  full  of  the  Holy  Ghost  and  of  faith."  If  this  cha- 
racter be  consistent  with  immorality,  then,  we  possess 
not  the  knowledge  of  good  and  evil — we  can  no  longer 
trust  the  principles  of  reason  or  common  sense. 


CHAP.  IV. 

OF    THE    NATURE    OF    THE     FUTURE     STATE    OF    HAPPINESS. 

Having  set  out  with  the  principle,  that  this  life  is  only 
to  be  considered  as  a  prelude  to  another,  for  which 
man  is  ultimately  intended,  and  having  inquired  how 
this  is  obtained,  I  proceed  to  consider  the  nature  of  his 
future  abode.  In  this  consideration,  we  cannot  go  be- 
yond general  information.  Our  knowledge  is  obtained, 
entirely,  from  the  scriptures,  containing  the  revealed 
word  of  God  ;  and  in  these,  we  find  only  such  commu- 
nications, as  are  consistent  with  our  present  good,  and 
can  be  comprehended  by  our  imperfect  faculties.  They 
are,  however,  sufficient  to  animate  our  hopes,  and  im- 
part a  joy  unspeakable,  and  full  of  glory. 

In  common  language,  the  place,  where  the  redeemed 
shall  dwell,  is  called  heaven,  and  this  appellation  is 
given  only  to  that  place.  But  when  we  speak  of  heav- 
en, in  a  more  extended  sense,  we  mean  any  place  out 
of  this  world,  where  the  glory  of  God  is  peculiarly 
manifested.  In  this  sense,  there  may  be  many  heavens, 
each  differing  from  the  other,  and,  perhaps,  containing 
different  orders  of  beings.     In  thinking  of  the  heavens> 


72  PRINCIPLES    OF 

• 

we  naturally  look  up,  and   refer  to  a  region  above   the 
earth.     Stephen  is  said  to  have  looked  up  steadfastly  into 
heaven,  and  to  have  seen   the  glory  of  God,  and  Jesus 
standing  on  the  right  hand  of  God.     "  Behold,  said  he, 
being  full  of  the  Holy  Ghost,  I  see  the  heavens  opened, 
and  the  Son  of  man  standing  on  the  right  hand  of  God." 
Now,  this  merely  implies  that  the   heavens   are  exterior 
to  the  earth,  for  the  terms  above  and  below  are  relative, 
and  had  he  been  on  the  opposite  side  of  the  globe,  still 
he  would   have  looked  up  into  heaven.     If  we  speak  of 
heaven,  as  the  place  where  we  shall  dwell,  after  the  re- 
surrection, we   must  consider  it  as  only  one  department 
of  the  unseen  world.     Every  created  being,  angels  and 
men,  must   be   in   some  particular  place.     We  cannot, 
even  with  regard  to  the  disembodied  soul,  disconnect  it 
from  the  idea  of  a  local  habitation.     It  cannot  be  every 
where,  for  that  is  an  attribute  peculiar  to  the  Deity  ;  and 
with  regard  to   the  glorified  body,  it   can  only  occupy  a 
space  equal  to  its  size.     With  respect  to  the  place,  ap- 
pointed for  the  reception  of  the  faithful,  after  the  resur- 
rection, we  are  informed  by  Jesus,  that  in  his  Father's 
house  are   many  mansions,  that  is,   in  the   heavens  are 
many  habitations,  and  he  adds,  I  go  to  prepare  a  place 
for  you.     How   he    hath  prepared,   and  procured,  this 
place,  has  been   already  considered.     It  is  made  over, 
to  his  people,  as  a  sure  inheritance.     It  is  described,  as 
"  an   inheritance  incorruptible  and  undefiled,  and  that 
fadeth  not  away,  reserved  in   heaven,  for  you,   who  are 
kept,  by  the  power  of  God,  through  faith  unto'salvation, 
ready  to  be  revealed  in  the  last  time."     It  is  said  to  be 
reserved  in  heaven,  which  may  imply  that  it  is  already 
created  and  kept  in   readiness  ;  or,  as  the  present  and 
the  future   are  equally  present  to  God,  it  may  not  be 
created  until  this  earth,  whose  place  it  is  to  supply,  be 
destroyed,  the  expression  being  used  in  the  same  way,  as 
Christ  is  said,  to  have  been  slain  from  the  foundation  of 
the  world.     The  patriarchs  and  prophets  looked  forward 
to  this,  and  spake  of  it  as  a  city,  and  sometimes  as  a  new 
earth,  which  Avas  to  come  in  place  of  this  condemned 
world.     Abraham,  is  said  by  Paul,  in  his   epistle  to  his 
descendants,   to   have   dwelt  in  tents,   as  in  a  strange 
country  ;  "  for  he  looked  for  a  city,  which  hath  founda- 


CHRISTIAN    PHILOSOPHY.  73 

tions,  whose  builder  and  maker  is  God."  And  the  same 
apostle,  elsewhere,  pursuing  the  idea,  says,  that  Chris- 
tians desire  a  better  country,  that  is  an  heavenly,  and 
that  God  "  hath  prepared  for  them  a  city."  Isaiah, 
prophesies  of  this,  saying,  "  Behold  I  create  new  heav- 
ens and  a  new  earth,  and  the  former  shall  not  be  re- 
membered ;"  and  he  afterwards  says,  "  as  the  new 
heaven  and  the  new  earth,  which  I  will  make,  shall  re- 
main before  me,  saith  the  Lord,  so  shall  your  seed  and 
your  name  remain."  Peter,  foretelling  the  conflagra- 
tion of  the  world,  adds,  "  nevertheless  we,  according  to 
his  promise,  look  for  new  heavens  and  a  new  earth, 
wherein  dwelleth  righteousness."  John  had  a  prophetic 
vision  of  this.  "  I  saw,"  says  he,  "  a  new  heaven  and 
a  new  earth,  for,  the  first  heaven  and  the  first  earth,  had 
passed  away,  and  there  was  no  more  sea  ;"  and  he  de- 
scribes the  city  of  new  Jerusalem,  as  descending  out  of 
heaven.  This  vision,  together  with  the  expression  of 
Paul,  that  the  inheritance  is  reserved  in  heaven,  makes 
it  probable,  that  the  abode  of  just  men  made  perfect, 
does  already  exist,  and  is  prepared  and  created  by 
Christ. 

Perhaps,  when  the  work  of  redemption  was  finished 
on  earth,  when  Jesus  had  triumphed  over  the  destroyer, 
when  he  ascended  on  high,  and  a  cloud  received  him 
from  the  sight  of  the  men  of  Galilee,  the  first  act  of 
the  exalted  Redeemer,  was,  to  call  into  existence  this 
new  earth,  fitted  to  receive  those  chosen  ones,  whose 
ransom  he  had  paid.  We  may  well  suppose,  that  on 
the  return  of  the  Son,  to  the  glory  of  the  Father,  the 
heavenly  hosts  would  proclaim  his  praise,  with  songs 
and  adorations,  which  no  man  can  utter,  and  which  the 
inhabitants  of  heaven  alone  could  offer.  They  had  be- 
held on  earth,  a  sight  disregarded  by  men,  even  the 
Son  of  God  himself,  manifest  in  the  flesh,  humbled, 
afflicted,  crucified  for  the  sins  of  the  children  of  Adam. 
They  behold  him  still  God  and  man,  still  in  the  like- 
ness of  man,  but  glorious,  and  exalted,  "  far  above 
all  principalities  and  powers,  and  every  name  that 
can  be  named  in  heaven  or  in  earth."  They  sing 
his  welcome,  they  adore  his  greatness  and  his  good- 
ness.    Loud   hosannas   fill    the   heavens,   and,   to  un- 


74  PRINCIPLES    OF 

fold,  still  more,  those  things  which  angels  desire  to  look 
into,  lo  !  new  glories  burst  suddenly  on  their  view, 
new  heavens  and  a  new  earth  appear  at  once  before 
them,  glorious  and  resplendent,  with  the  brightness 
of  the  Lord.  If,  when  the  first  Avorld  was  created, 
and  light  sprang  out  of  darkness,  the  hosts  of  heaven 
sang  praise  to  God,  how  much  more  joyfully,  do  they 
hail,  the  creation  of  that  everlasting  habitation,  prepar- 
ed for  the  ransomed  of  the  Lord  !  and  how  gladly,  do 
they  look  forward,  to  the  accomplishment  of  all  things, 
when  there  shall  be  no  more  curse,  but  holiness  shall 
fill  the  place  for  ever  !  Shall  angels  sing  praise  to  God, 
for  the  wonders  of  his  love,  and  we  remain  silent,  we, 
who  have  been  redeemed  by  the  death  of  his  Son,  we, 
for  whom  this  glorious  habitation  is  prepared  1  Shall 
we,  the  objects  of  his  love,  we,  to  whom  such  glorious 
hopes  are  given,  refrain  from  joining,  though  in  feeble 
strains,  the  angelic  song  of  praise  1  If  angels  desire 
to  look  into  the  mystery  of  redemption,  and  anticipate 
the  consummation  of  all  things,  shall  they  who  hope 
for  redemption,  confine  their  hopes,  their  desires,  their 
thoughts,  and  their  cares,  to  this  world  which  perish- 
eth  1  Shall  they  not,  rather,  desire  to  have  their  con- 
versation in  heaven,  and  constantly  to  rejoice,  in  the 
hope  of  the  glory,  which  is  to  follow  ?  Jesus  is  the 
object  of  their  love,  him  they  desire  to  behold,  into  his 
kingdom  they  long  to  enter.  With  the  angels  of  God, 
and  the  spirits  of  just  men  made  perfect,  they  cry, 
though  not  with  the  same  "  loud  voice,"  "  Salvation  to 
our  God  who  sitteth  on  the  throne,  and  unto  the  Lamb. 
Blessing,  and  glory,  and  wisdom,  and  thanksgiving,  and 
honour,  and  power,  and  might  be  unto  our  God  for  ever 
and  ever,  Amen." 

This  new  earth,  must  only  occupy  a  certain  part  of 
space  ;  it  must  have  precise  limits  and  established 
bounds.  John  describes,  circumstantially,  the  shape 
and  dimensions  of  the  new  Jerusalem,  and  the  glory  of 
its  fabric.  The  language  is  evidently  figurative,  but  it 
must  have  been  dictated,  by  the  Holy  Spirit,  for  some 
good  purpose,  and  must  be  intended  to  convey  some 
idea  of  the  place.  Its  bounds  are  fixed;  the  glory 
thereof  is  most  exquisite ;  and  the  light  "  like  unto  a 


CHRISTIAN    PHILOSOPHY.  75 

stone  most  precious,  even  like  a  jasper  stone,  clear  as 
crystal."  "  It  has  no  need  of  the  sun,  neither  of  the 
moon  to  shine  in  it,  for  the  glory  of  God  does  lighten  it, 
and  the  Lamb  is  the  light  thereof;  and  there  shall  be 
no  more  curse,  but  the  throne,  of  God  and  of  the  Lamb, 
shall  be  in  it."  The  present  earth  is  cursed  for  the  sake 
of  man.  Clouds  and  tempests  pass  over  it,  and  its  in- 
habitants are  full  of  violence  and  deceit.  The  new 
earth  is  represented  under  the  most  glorious  characters, 
and  the  new  Jerusalem  is,  three  different  times,  de- 
scribed by  John  as  being  "  clear  even  as  crystal," 
"like  unto  clear  glass,"  "as  it  were  transparent  glass." 
We  can  only  judge  of  the  unknown  by  what  we  do 
know,  and  the  glory  of  the  world  to  come,  requires  to 
be  described,  by  images  which  we  are  acquainted  with, 
however  they  may  fall  short,  of  what  they  are  intended 
to  represent. 

With  regard  to  the  nature  of  the  glorified  body,  and 
its  enjoyments,  we  have  received  such  intimations  from 
the  word  of  God,  as  make  us  acquainted  with  the  gene- 
ral condition. 

At  a  time,  when  there  shall  be  a  great  degeneracy 
among  men,  when  they  shall  scoffingly  say,  where  is  the 
promise  of  his  coming  ?  the  trumpet  shall  suddenly 
sound,  "  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  shall  melt  with  fervent  heat ;  the  earth 
also,  and  the  works  that  are  therein  shall  be  burned 
up.*'  The  coming  of  the  Lord,  shall  be  sudden  and  un- 
expected ;  no  warning,  no  portentous  sign  shall  be  giv- 
en ;  whilst,  in  one  hemisphere,  men  are  wrapped  up  in 
the  silence  of  the  night,  and,  in  the  other,  the  sun  be- 
holds them  busy  in  the  cares  and  pleasures  of  life,  the 
desolation  cometh  as  a  whirlwind.  In  a  moment,  in  the 
twinkling  of  an  eye,  which  is  less  than  a  moment,  the 
trumpet  shall  sound.  They  who  are  alive,  shall  be 
instantaneously  changed ;  it  is  expressly  revealed  that 
they  shall  not  die,  but  they  shall  be  changed  in  a  mo- 
ment. Then  the  dead  shall  be  raised,  and  the  dead  in 
Christ  shall  rise  first.  Time  is  now  no  more,  and  the 
affairs  of  time,  are  only  remembered,  for  the  purpose 
of  judgment.  All  things,  have,  with  the  rapidity  of 
lightning,  passed  away.      The   accomplishment  of  all 


76  PRINCIPLES    OF 

tilings  is  at  hand,  and,  the  salvation  of  the  redeemed, 
is,  this  day,  to  be  completed.  Our  bodies,  shall  be 
raised,  like  to  that  of  Christ,  and  the  soul,  shall  instant- 
ly reunite  with  the  glorified  body.  As  we,  the  descend- 
ants of  Adam,  have  borne  the  image  of  our  earthly  pa- 
rent, so,  shall  we  then  bear  the  image  of  the  heavenly 
Adam.  Our  vile  bodies  shall  be  fashioned  like  his 
glorious  body.  The  nature  of  the  change  we  cannot 
tell,  but  it  must  be  great.  Flesh  and  blood,  cannot  in- 
herit the  kingdom  of  God.  The  corruptible  body,  must 
put  on  incorruption ;  it  must  be  converted  into  a  body, 
which  is  incapable  of  decay.  It  is  described  as  being 
glorious,  by  which  we  understand  resplendent.  On 
the  mount,  Jesus,  when  transfigured,  appeared  in  this 
glory,  "  his  face  did  shine  as  the  sun,  and  his  raiment 
was  white  as  light."  This  is  not  figurative  language, 
but  a  faithful  description  of  what  was  seen.  Our  know- 
ledge of  the  future  condition,  is  assisted  by  this,  but 
it  is  not  completed.  Our  imagination  can  conceive 
a  body,  light  and  pure,  and  free  from  decay,  but,  we 
cannot  conceive  the  nature  and  properties  of  that  body. 
We  know  not  how  it  moves,  though  we  may  conjec- 
ture that,  like  the  angels,  it  has  the  power  of  transport- 
ing itself  from  one  place  to  another,  rapidly,  by  voli- 
tion. What  senses  remain,  and  what  new  ones  are 
added,  we  cannot  determine.  We  may  presume  that 
those  we  possess  here,  for  the  preservation  and  defence 
of  this  body,  shall  not  there  be  required,  whilst  those 
which  are  the  sources  of  intellectual  information,  par- 
ticularly sight  and  hearing,  will  be  continued.  Many 
new  ones  may  be  added,  but  of  a  new  sense  we,  in  our 
present  state,  cannot  form  an  idea.  That  the  body 
shall  enjoy  heavenly  pleasures,  as  well  as  the  soul,  ap- 
pears probable,  from  the  resurrection  of  the  body ;  for, 
were  the  body  neither  to  be  rewarded  in  heaven,  nor 
punished  in  hell,  it  would  be  difficult  to  assign  any  rea- 
son, for  that  reunion  between  soul  and  body,  which  we 
know  shall  take  place  at  the  last  day.  But  of  the  na- 
ture of  this  enjoyment,  we  are  as  ignorant,  as  we  are 
of  the  heavenly  body  itself.  The  powers  of  the  mind, 
shall  be  increased  beyond  all  our  conception,  and  the 
knowledge   shall  keep   pace  with  the  power.      What 


CHRISTIAN    PHILOSOPHY.  77 

ideas   may  be  considered  as   innate,  in  the  sanctified 
soul,    that  is  what  knowledge  it  may   intuitively  possess 
from  the  Deity,  and  what  it  may  acquire,    cannot   here 
be  determined.     But  some  faint  idea  of  our  knowledge, 
may  be  obtained,  when  we  consider,  that  our   faculties 
shall  be  inconceivably  strengthened  and  increased,  and, 
that  during  the  endless  ages   of  eternity,    we   shall  be 
continually  improving;  yet,  so  infinite  is  the  perfection 
of  God,  that  at  the  end  of  myriads  of  ages,   our  know- 
ledge shall  bear  no  proportion  to  his,  no,  not  so  much  as 
a  drop  of  water  does  to  the  ocean.     The   love   of  God, 
which  passeth  all  human  understanding,    shall   then  be 
more  forcibly,  and  more  clearly,   perceived,    the  evil  of 
sin,  be  more  manifest,  its  bitter  consequences,  be  bet- 
ter understood,  and  the  whole  soul  be  wrapt  up,  in  the 
contemplation  of  the   goodness  of  God,   in  the    gift    of 
salvation.     Lively  gratitude,  ecstatic  and  inconceivable 
joy,  will  animate  the  heart,  and  produce  the   perpetual, 
and  rapturous,  song  of  praise,  which  is   sung  unto  the 
Lamb.     Some  faint  conception,  may  be  formed    of  this 
holy  joy,  of  this  delightful    feeling  of  love,  from    those 
moments  on  earth,  when  Christians,  in  the   contempla- 
tion of  redemption,  seem  caught  up  into   heaven,    and 
enjoy  a  portion  of  holy  fire,  which  makes   their   hearts 
burn  within  them,  and  enables    them   to  rejoice,   with 
joy  unspeakable  and  full  of  glory.     The   beloved   disci- 
ple, who  had  a  revelation  of  those    things   which   were 
to    come,  saw,    when  he  was  in  the  Spirit,    four   living 
creatures  round  the  throne  of  God,  who  ceased  not,  day 
nor  night,  to  cry  out  Holy,  Holy,  Holy,  Lord    God   Al- 
mighty, who  was,    and  is,  and  is  to    come  ;  and,    whilst 
these  beings  ascribe  holiness  to  God,  and  praise  his  ho- 
ly name,  the  four-and-twenty  elders,  the  representatives 
of  the  redeemed,  fall  down,  and  worship  Him  that  liv- 
eth  for  ever  and  ever;  and  many  angels,  and  the  living 
creatures,   and  the  elders,    the  whole   host   of  heaven, 
ten   thousand   times   ten   thousand,    and   thousands  of 
thousands,  cry  with  a  loud  voice,  Worthy  is  the  Lamb 
who  was  slain.     The   love,  the   gratitude,   the  fervent 
thankfulness  of  the  saints,  to  Him  who  hath    redeemed 
them,  can  never  be  conceived   on  earth.      They   sing  a 
song,  which  no  man  can  learn,  till  he  be  "  redeemed 
7 


78  PRINCIPLES    OF 

from  the  earth."  John,  who  heard  it  could  not  learn 
it.  Paul,  who  was  caught  up  into  the  third  heaven, 
heard  those  things,  which  it  was  not  possible  for  a  man 
to  utter.  Neither  of  these  apostles,  when  they  return- 
ed to  the  earthly  state,  could  repeat  the  heavenly  song, 
or  retain  or  describe  the  praises  of  the  spirits  of  the 
just,  more  than  a  man  in  a  deep  sleep,  can,  voluntarily, 
perform  all  the  actions  of  men,  and  join  in  their  varied 
reasonings  and  pursuits,  or  than  an  infant  can  pursue 
the  complicated  labours  of  philosophy. 

Whilst  the  soul  riseth  in  ardent  affection,  to  Him  who 
loved  us,  and  washed  us  from  our  sins  in  his  blood,  it 
still  adores  its  God  and  Creator;  for  this  glorious  Re- 
deemer, who  is  the  object  of  the  heavenly  praises,  is  al- 
pha and  omega,  the  beginning  and  the  ending,  the  Lord 
who  is,  and  who  was,  and  who  is  to  come — the  Almigh- 
ty. Had  God  redeemed  us,  by  any  created  being,  that 
being,  should  have  shared  the  love  we  owe  to  God,  we 
should  have  approached  that  benefactor  with  gratitude 
and  affection,  with  an  homage  and  regard,  due  only  to 
God.  But  our  Redeemer  is  the  mighty  God,  the  Prince 
of  Peace ;  we  adore,  in  Him,  our  Creator  as  well  as 
our  Saviour  ;  and  the  more  highly  we  ascribe  praise  to 
the  Lamb,  the  more  do  we  glorify  the  Holy  Trinity. 
He  that  honoureth  not  the  Son,  honoureth  not  the  Fa- 
ther ;  and  he  who  ascribes  divine  honour  and  praise 
unto  the  Son,  does  the  same  unto  the  Father,  and  unto 
the  Holy  Ghost. 

The  contemplation  of  the  redeeming  love  of  God, 
shall  excite  affections  continually  increasing.  In  this 
life,  we  find  that  our  desires  and  passions,  by  indulgence 
and  encouragement,  grow  with  our  growth,  and  acquire 
vigour  by  their  continuance.  In  reflecting  on  the  friends 
who  have  left  us,  and  the  joy  we  have  lost,  our  feelings  in- 
crease, until  at  last  they  overpower  us.  But  in  heaven,  we 
have  neither  sorrow  nor  grief,  and  no  feelings  which  we  can 
wish  to  repress,  no  emotion  which  can  overpower  the  mind. 
The  strength  of  the  affection  is  uniformly  increasing,  but 
the  strength  of  the  mind  is  also  increasing  ;  the  augmen- 
tation of  love  never  ends  ;  the  delight  is  continually  ad- 
vancing. Does  the  soul,  here,  absorbed  in  gratitude, 
when  contemplating  the   rich  mercy  of  God,  exclaim, 


CHRISTIAN    PHILOSOPHY.  7i) 

What  shall  I  render  unto  thee,  O  Lord,  for  all  thy  good- 
ness ?  wherewithal  shall  I  celebrate  the  praise  of  thy  re- 
deeming love  1  Does  it  break  forth  into  thanksgiving 
and  songs  of  praise  1  Bless  the  Lord,  O  my  soul  !  and 
all  that  is  within  me  bless  his  holy  name.  Does  it  feel 
that  language  is  incapable  of  expressing  the  sentiments 
of  the  heart,  even  in  this  state  of  weakness  and  imper- 
fection, and  that  tears  of  joy,  of  gratitude,  of  love,  give 
relief  to  the  strong  workings  of  the  mind  1  Does  the 
Christian  feel,  that  feeble  as  his  praise  is,  cold  as  his 
devotions  are,  compared  to  what  they  shall  hereafter  be, 
they  are  a  source  of  greater  happiness,  than  all  the 
pleasures  of  sense,  and  that  with  David  he  would  say, 
"  My  soul  longeth,  yea,  even  fainteth,  for  the  courts  of 
the  Lord  ;  a  day  in  thy  courts,  is  better  than  a  thousand." 
If  such  be  the  feelings  on  earth,  how  exalted  must  the  hap- 
piness of  heaven  be,  where  this  joy,  which  here  overpow- 
ers the  soul,  these  desires  towards  God,  which  here  cannot 
find  an  utterance,  shall  not  only  exist  in  high  perfection, 
but  shall,  through  eternity,  be  continually  increasing, 
whilst,  at  the  same  time,  the  capacity  of  the  mind  shall 
be  in  the  same  proportion  improving  1  Alas  !  how  little 
do  even  good  men  think  of  this  boundless  joy  ?  Is  it 
because  the  mind,  can  by  no  effort,  attain  to  any  con- 
ception of  this  blessedness,  more  than  feeble  man  can 
shake  the  mountains  from  their  foundations,  and  there- 
fore it  makes  no  attempt  ?  or,  is  it  not  rather  that  the 
objects  of  sense,  have  taken  so  firm  hold  on  the  affec- 
tions, that  the  mind  can  seldom  hold  conversation  in 
heaven  1  In  our  happiest  moments,  in  those  when  we 
have  most  intimate  communion  with  God,  we  can  rise 
to  a  certain  height,  but  these  moments  are  short,  our 
weak  minds  have  not  capacity  to  render  them  durable, 
and  the  Spirit  of  God,  does  not  always  enlighten  them, 
with  the  same  brightness,  nor  strengthen  them,  with  the 
same  vigour.  When  Peter  beheld  the  glory  of  Christ, 
on  the  mount,  he  said,  Lord,  it  is  good  for  us  to  be  here, 
but  while  he  yet  spake,  the  bright  cloud,  which  finished 
the  transfiguration,  overshadowed  him. 

In  heaven,  sin  shall  be  completely  destroyed,  and  the 
soul  shall  be  made  holy.  Supreme  love  to  God,  shall 
fill  the  heart,  which  here  is   too   much  devoted  to   self 


80  PRINCIPLES    OF 

and   to    the  world  ;  perfect   obedience,  shall   then   be 
yielded  by  the  soul,  which  here,  in  many   things,  sins, 
and,  in  all,  comes    short  of  the  glory   of  God.     To  do 
the  will  of  God,  shall  then  be  the  meat  and   the   drink 
of  the  human    soul,  as  it  was  of  Christ   on  earth.     To 
serve  him,  shall  be  the  delight  and  the   joy,  of  the   re- 
deemed spirit.     Here,    we   are    afflicted   by    our    sins, 
there,  we   shall  be    completely   sanctified,   and   possess 
all  the  communicable  perfections  of  the  Deity.     There 
are  some  attributes,  which  God  alone  can  possess,  such 
as  almighty  power,  omniscience,  omnipresence.     These 
stand    opposed   to    limited   power,   limited  knowledge, 
limited    presence,   which   alone    can  be  possessed  by  a 
created  being.     The  moral  attributes  of  the   Deity,  ho- 
liness, justice,  mercy,  goodness,  love,  faithfulness,  &c, 
are  also  infinite,  and  can  only  be  possessed  in  a  limited 
degree  by  a  creature  ;  but,  in  this  degree,  they  are  pos- 
sessed by  the  soul,  and  the  degree  is    as    great,   as    the 
capacity  of  the  soul  can  receive  ;  it  is  filled   with  the 
divine  perfections,  which   entirely  pervade  it,  making  it 
full  of  holiness  and   full   of  happiness.     The    measure 
of  holiness  and  happiness,  the  soul  can  possess,  depends 
on   the  capacity    granted   to  it  by  the  Creator.     Now, 
the  capacity  is   always  increasing,  and  always   satisfied. 
But  the  moral  perfection  or  holiness  of  a   creature,   as 
well  as  its  happiness,  must  also  differ  from  the    perfec- 
tion and  happiness  of  God,  inasmuch,  as  the  perfections 
of  God  are   intrinsic,  whilst   those    of  a   creature,    are 
communicated  to   it,  for  the  glory   and  service  of  God, 
and  also,  inasmuch,  as  the  perfections  of  a  creature  are 
finite,  whilst  those  of  the  Deity  are  infinite.     The   ho- 
liness of  the  redeemed  soul,   bears  no  more   proportion 
to  that  of  God,  than  the  limited  presence    of  the    saint, 
in  a  part  of  space,  does  to   the  omnipresence  of  God. 
God,  is  not  only  holy,  and  pure,  and  good,  but  is,   him- 
self, the  principle  of  holiness,  purity,  and  every  perfec- 
tion.    The  soul,  in  heaven,  is  pure  and   holy,    but  has 
not,   in  itself,  the  imperishable   principle    of  holiness, 
which  is  infinite  and  belongs  to  God.     Not  having  this, 
the  soul  in  heaven,  might   again    sin,  as  the  angels  did, 
however  holy  and  pure,  it  might,  for   incalculable  ages, 
continue  to  be.     But  the  Spirit  of  God,  in  whom  resides 


CHRISTIAN    PHILOSOPHY.  81 

tins  principle,  pervades  the  soul  and  dwells  in  it  ; 
therefore,  it  is  safe  for  ever,  being  kept  by  the  power  of 
God,  and  can  no  more  sin  or  fall,  than  a  being  can  die, 
which  has,  inseparably  connected  with  it,  the  principle 
of  life.  The  soul  is  thus  not  only  holy,  and  happy,  and 
safe,  but,  by  the  progressive  and  increasing  operation 
of  the  Spirit  of  God,  is  continually  advancing  in  im- 
provement and  happiness.  The  soul  is  perpetually  in- 
creasing in  knowledge  and  happiness,  and  yet,  through 
eternity,  never  can  approach  to  the  infinite  perfection. 
How  does  this  exalt  our  ideas  of  God  ! 

How  great,  then,  must  be  the  happiness  of  heaven, 
where  the  soul  is  completely  purified  from  sin,  and 
made  altogether  holy,  where  the  capacity  of  knowing 
the  love  and  perfections  of  God  is  increased,  and 
knowledge  is  imparted  in  the  same  proportion  ;  where 
the  capacity  of  receiving  the  communicated  holiness 
and  happiness  is  increased,  and  these  communications 
keep  pace  with  the  capacity,  the  soul  being  always  full 
of  the  Holy  Spirit,  yet,  progressively,  enabled  to  re- 
ceive more.  The  inclination,  shall  be  directed,  with 
increasing  ardour,  to  the  supreme  love  of  God,  and 
to  his  constant  service,  whilst  the  power,  shall  always 
correspond  with  the  inclination.  As  every  bein«-  is 
created  to  promote  the  glory  of  God,  and  finds  its  hap- 
piness in  the  performance  of  the  service  for  which  it  is 
destined,  so,  the  soul  knows  its  duty,  performs  the  duty, 
and  rejoices  in  the  duty. 

The  happiness  of  the  redeemed  souls,  is  different  from 
that  of  angels.  It  is  enhanced  by  the  remembrance  of 
past  sorrows,  and  a  comparison,  of  the  present  purity, 
with  former  imperfection.  It  is  increased,  beyond  all 
conception,  by  the  constant  contemplation,  and  the  more 
perfect  understanding,  of  the  glorious  work  of  redemp- 
tion ;  a  theme,  which  day  and  night,  calls  forth  their 
praise,  and  fills  them  with  rapture  at  their  deliverance. 
There  is  now  complete  freedom  from  sin,  it  prevails  no 
more  than  if  it  had  never  existed,  neither  is  there  any 
fear  of  its  ever  entering  again,  nor  of  the  inheritance 
being  ever  destroyed.  Their  happiness  is  eternal,  like 
Him  who  bestows  it.  It  is  complete,  and  must  be  ever- 
lasting, for  they  are  "  filled  with  all  the  fulness  of  God." 
7* 


82  PRINCIPLES    OF 

Can  there  be  any  thing  more  desired  1  Can  the  mind  of 
man,  or  of  angel,  conceive  any  greater  happiness,  than 
to  have  the  soul  filled  with  the  presence  of  God  1  It  is 
filled,  there  is  nothing  left,  there  is  no  sin  within,  no 
enmity  now  to  God,  no  depravity  of  heart,  all  is  love, 
all  is  peace,  every  desire  is  toward  God  the  Father,  Son, 
and  Holy  Ghost.  In  Christ,  they  are  "huilded  together 
for  an  habitation  of  God,  through  the  Spirit ;"  and  God 
dwelling  in  them,  they  must  be  for  ever  holy,  and  for 
ever  happy,  even  as  he  is  always  so.  "  These  are  they, 
who  came  out  of  great  tribulation,  and  have  washed 
their  robes,  and  made  them  white,  in  the  blood  of  the 
Lamb.  Therefore,  are  they  before  the  throne  of  God, 
and  serve  him  day  and  night  in  his  temple  ;  and  he  that 
sitteth  on  the  throne,  shall  dwell  among  them  ;  they 
shall  hunger  no  more,  neither  thirst  any  more,  neither 
shall  the  sun  light  on  them,  nor  any  heat.  For,  the 
Lamb,  who  is  in  the  midst  of  the  throne,  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  waters,  and 
God  shall  wipe  away  all  tears  from  their  eyes." 

In  heaven,  the  soul  shall  not  only  be  employed,  in 
praising  the  mercy  and  the  love  of  God,  but,  also,  in  con- 
templating and  adoring  all  the  other  attributes,  and  per- 
fections, of  the  Godhead.  The  wisdom  and  the  power 
of  God,  displayed  in  the  creation  and  preservation  of  all 
things,  the  extensive  views  of  his  goodness  and  great- 
ness, which  are  opened  up  to  the  mind,  from  sources, 
which  although  we  cannot  now  describe  or  foresee  them, 
are  nevertheless  innumerable,  must  prove  a  constant 
fund  of  delight.  The  pure  and  sanctified  mind,  having 
the  Spirit  of  God  within  it,  can  comprehend  more  fully, 
and  enjoy  more  perfectly,  those  things,  which  redound 
to  the  glory,  of  Him  who  dwells  in  the  soul.  It  sees  no 
more  darkly  as  in  a  glass,  but,  in  one  respect,  knows, 
even,  as  it  is  known,  the  Spirit  of  God  pervading  the  mind. 

The  recollection,  also  of  all  the  ways  of  Providence 
on  earth  and  a  retrospect  of  the  whole  chain  of  occur- 
rences, in  the  temporal  existence  of  man,  which  shall 
be  vividly  present  to  the  mind,  must  constitute  an  ample 
source  of  praise  and  glory  to  God.  Did  we,  here,  know, 
the  minute  history  of  a  single  day,  the  value  and  con- 
sequences of  even  a  transient  thought,  the  relation  that 


CHRISTIAN    PHILOSOPHY.  S3 

events,  apparently  trifling  and  fortuitous,  bear  to  our 
own  welfare,  and  the  condition  of  others,  the  never  ceas- 
ing regulation  of  providence,  and,  above  all,  the  constant 
operation  of  the  Holy  Spirit,  in  conducting  our  salva- 
tion, we  should  be  lost  in  wonder,  or  transported  in 
praise.  What,  then,  must  be  the  gratitude,  the  love, 
the  adoration,  when,  in  heaven,  the  volume  is  laid  fully 
open,  and  we  are  enabled  to  form  an  estimate,  of  our 
past  danger,  our  innumerable  mercies,  the  wonders  of 
our  salvation  1 

Another,  and  to  us  on  earth,  a  most  consolatory  hope 
of  heavenly  joy,  arises,  from  the  meeting  of  former 
friends,  in  a  state  of  everlasting  felicity.  We  are  fitted 
for  social  purposes,  and,  although,  in  heaven,  the  con- 
tinual employment  of  our  faculties,  be  in  the  service  of 
God,  and  the  mind  be  filled  with  supreme  love  to  him, 
yet,  this  is  not  incompatible  with  social  intercourse,  and 
the  kindly  feelings  of  friendship.  Even  on  earth,  in  the 
moment  of  most  exalted  happiness,  in  the  mutual  en- 
couragement of  two  friends,  to  love  and  praise  their 
Redeemer,  it  is,  experimentally,  felt,  that  the  mind  can 
rise  to  God,  and,  yet,  in  this  lofty  flight,  keep  intwined, 
in  a  mysterious  way,  with  its  companion.  It  is  then 
felt,  that  the  two  principles,  of  love  to  God  and  love  to 
one  another,  far  from  enfeebling,  stengthen  and  assist 
each  other.  How  much  more  in  heaven,  shall  this 
union  of  kindred  souls,  promote  their  mutual  felicity, 
in  joining,  with  one  accord,  in  the  same  service  of  love 
and  praise  ? 

The  joyful  hope,  of  the  reunion  of  friends,  now  sep- 
arated by  death,  is  conformable  to  the  principles  of  rea- 
son, implanted  in  us  by  God,  and  is  supported  clearly 
by  his  revealed  word.  It  was  the  comfort  and  the  con- 
solation of  the  good,  in  ancient  times,  and  continues  to 
be  the  support  and  encouragement  of  Christians,  to  the 
present  day.  David,  when  mourning  the  loss  of  a  be- 
loved child,  said,  with  the  feeling  of  a  parent,  I  shall  go 
to  him,  but  he  cannot  come  to  me  ;  and  Paul,  edifying 
the  church,  with  the  hopes  of  the  resurrection  of  the 
dead,  recommends  it  to  the  living,  that  they  should  not 
sorrow,  as  those  who  had  no  hope,  and  concludes  his 
account  of  the  resurrection,  with  this  practical  advice, 
"  Comfort  one  another  with  these  sayings."     If  we  had 


84  PRINCIPLES    OP 

no  knowledge  of  individual  spirits,  in  a  future  state,  no 
recollection  of  former  days,  no  renewal  of  former 
friendships,  then,  surely,  the  apostle,  had  not  given  us 
this  knowledge,  as  a  ground  of  comfort.  He  was  not 
then  speaking  of  the  abstract  questions,  of  a  general 
resurrection  from  the  dead,  and  a  future  state  of  happi- 
ness, but  he  was  bringing  forward  these  doctrines,  as  a 
source  of  consolation  to  surviving  friends.  Every  part 
of  Scripture,  which  relates  to  our  condition  hereafter, 
confirms  the  blessed  hope.  Moses  and  Elias  on  the 
mount,  during  the  transfiguration,  were  associated  in 
the  conversation  with  Jesus,  respecting  his  decease. 
They  came  together,  they  acted  together,  and  they  re- 
turned together  to  their  heavenly  mansion.  Even 
Dives,  in  a  place  of  torment,  is  represented  as  recog- 
nising Abraham  in  heaven.  Indeed,  the  opinion  that 
hereafter  we  shall  not  know  each  other,  is  so  repugnant 
to  the  feelings  of  the  heart,  so  contrary  to  many  parts  of 
Scripture,  that  I  shall  leave  the  cold  and  melancholy  doc- 
trine, persuaded  that  none  can  be  found  who  embrace  it. 
I  shall  not  speak  of  the  formation  of  new  friendships 
in  heaven,  though,  doubtless,  the  friendless  and  forlorn 
on  earth,  meet  with  many  friends  above,  both  among 
the  spirits  of  the  just,  and  among  angels.  I  shall  ad- 
vert, alone,  to  the  reunion  of  friends  who  have  been 
separated,  and  the  re-establishment  of  former  inter- 
course. If  we  only  recollect,  how  much  all  the  pow- 
ers of  the  mind  are  to  be  increased,  and  those  of  social 
love  and  friendship,  among  the  rest,  we  may  form  some 
faint  conception,  of  this  part  of  the  happiness  of  heav- 
en. There  is  not  on  earth,  a  greater  temporal  felicity, 
than  that,  resulting  from  the  union  of  kindred  souls, 
and  the  feelings  produced  by  love  and  friendship.  Let 
those  who  have  experienced  the  affection  of  a  parent 
to  a  child,  or  a  child  to  a  parent,  but,  more  especially, 
let  those  who  have  felt  that  dear  and  sacred  regard,  sub- 
sisting between  husband  and  wife,  say,  if  earth  can 
produce  more  pure,  more  exquisite,  more  exalted  hap- 
piness, arising  from  our  relations,  as  social  beings.  But 
the  joys  experienced  on  earth,  shall  be  as  nothing,  to 
those  which  exist  in  heaven.  Parent  and  child,  hus- 
band and  wife,  brethren  and  friends,  shall  then  meet,  in 


CHRISTIAN    PHILOSOPHY.  85 

rapture,  to  part  no  more,  whilst  every  succeeding  peri- 
od, shall  increase  their  social  bliss.  The  peculiar  rela- 
tions, in  which  they  stood  to  each  other  here,  are  indeed 
dissolved.  Children,  are  not  under  the  authority  of  pa- 
rents, the  wife,  is  no  longer  subject  to  the  husband,  they 
neither  marry,  nor  are  given  in  marriage,  but  are  as 
the  angels  in  heaven.  Yet,  the  recollection  of  former 
ties,  gives  strength  to  the  affections,  and  the  souls  of 
those,  who  have  for  a  time  been  parted,  join,  in  an  in- 
tercourse, more  intimate  and  fervent,  than  mortals  can 
conceive.  Does  a  husband,  here,  after  a  short  absence, 
clasp  the  beloved  partner  of  his  life  to  his  heart ;  he 
feels  that  no  embrace,  no  words,  not  thought  itself,  can 
express  his  affection,  but  there,  the  souls  are  as  one, 
the  affection  is  beyond  measure  increased,  whilst  the 
power  of  expression,  is  equal  to  the  power  of  feeling, 
and,  to  add  to  the  felicity,  the  blessing  is  for  ever. 
Well  might  Paul  say,  Comfort  one  another  with  these 
sayings.  They  are  indeed  a  comfort  in  this  vale  of 
tears,  an  exalted,  and  glorious,  and  blessed  consolation. 
He,  alone,  who  hath  been  bereaved,  by  the  angel  of 
death,  of  a  friend  whom  he  loved  as  his  own  soul,  can 
form  any  conception  of  the  nature  of  this  comfort.  Dis- 
tant indeed  is  the  idea,  which  any  one  can  form,  of  the 
exquisite  and  exalted  joy,  with  which  divided  friends 
shall  meet  in  heaven.  The  most  transporting  joy  on 
earth,  is  to  that,  less  than  the  shadow  is  to  the  substance. 
Whilst  they  love  each  other,  with  the  affection  of  an- 
gels, they  devote  themselves  to  the  glory  of  God.  They 
are  still,  as  they  were  on  earth,  servants  of  God,  and 
companions  with  each  other.  They  preserve  their  re- 
lation to  God  as  his  creatures,  and  to  one  another  as 
fellow  creatures.  They  are  still  to  glorify  God,  and  pro- 
mote the  happiness  of  each  other,  and  in  doing  the 
last,  they  fail  not  to  perform  the  first.  Supreme  love  to 
God  fills  the  heart,  and  from  this,  as  a  pure  and  ani- 
mating source,  proceeds  the  performance  of  every  ser- 
vice and  every  duty. 

Till  the  accomplishment  of  all  things,  when  the  new 
earth  shall  take  place,  of  that  which  now  is,  the  bodies 
of  the  saints,  shall  rest  among  kindred  dust,  but  their 
eouls,  return  to  God  who  gave  them.     Of  a  disembodied 


OD  PRINCIPLES    OP 

spirit  we  can  form  no  conception,  otherwise  than  by 
comparing  it,  in  our  imagination,  to  a  vapour,  or  bright 
aerial  shade  ;  we  clothe  it,  for  the  assistance  of  our 
mind,  with  an  airy  substance.  Reflection,  however, 
shows  that  this  is  incorrect ;  for  the  soul  is  immaterial, 
and  must  be  invisible  to  mortal  eyes.  How  pure  spirits 
hold  intercourse  with  each  other,  and  distinguish  each 
other,  are  questions  far  beyond  the  power  of  philosophy 
to  answer,  and  which  can  only  be  solved  to  those  Avho 
have  entered  into  the  invisible  world.  We  know  that 
until  the  resurrection,  the  souls  of  the  redeemed  are  in 
safe  keeping,  in  a  happy  place,  called,  by  our  Lord,  Pa- 
radise. We  know,  also,  that  their  felicity,  though  great, 
is  inferior  to  that  which  they  shall  enjoy,  after  their  re- 
union with  the  body.  Beyond  these  general  proposi- 
tions, our  knowledge  does  not  extend.  So  ignorant  are 
we  of  this  state,  and  so  incapable  are  we  of  understand- 
ing it,  or  forming  any  conception  of  it,  that  even  when 
our  dearest  friend  is  taken  hence,  the  utmost  flight  of 
imagination  cannot  follow  the  departed  soul.  When 
the  partner  of  our  life,  is  separated  from  us  here,  for  a 
season,  the  heart  goes  Avith  her,  and  from  our  general 
knowledge  of  this  temporal  condition,  we  can  form, 
though  far  distant,  a' mental  picture  of  her  pursuits,  her 
pleasures,  and  her  cares.  It  is  the  solace  of  our  lonely 
hours,  to  call  up  her  image,  and  enjoy  the  scene  around 
her.  But,  when  the  messenger  of  death,  hath  called  the 
soul,  to  the  spiritual  abode  of  the  blessed,  Ave  may  indeed 
gaze  up  into  heaven,  but  there  is  a  gulf,  beyond  which 
we  cannot  pass.  The  highest  flight  of  the  imagination, 
cannot  form  any  conception,  correct  or  erroneous,  true 
or  fanciful,  of  the  state  and  appearance  of  the  departed 
spirit. 

The  abode  of  the  redeemed  spirits,  is  called  Hades,* 
in  scripture,  or  Paradise,  and  perhaps  the  apostle  Paul 
speaks  of  this  place,  when  he  says,  he  Avas  caught  up 
into  the  third  heaven.  Wherever  it  is,  Ave  know,  that 
immediately  after  death,  the  soul  passes  into  it.     There 

*  This,  in  what  is  called  "  the  creeii,"  is  rendered  "  hell."  It  is  said 
of  oar  Lord,  "  He  descended  into  hell,"  an  assertion  most  impious,  if 
we  take  the  word  "hell,"  in  its  ordinary  acceptation,  in  the  present 
day. 


CHRISTIAN    PHILOSOPHY.  87 

is  no  intermediate  state,  no  sleep,  no  period  of  insensi- 
bility. The  moment,  the  angel  of  death  has  performed 
his  commission,  we  close  our  eyes  here,  and  open  them 
there.  The  transition  is  instantaneous — it  is  performed 
in  the  twinkling  of  an  eye.  Some,  drop  down,  from 
perfect  health,  into  sudden  death.  Some,  are  carried 
off,  by  more  lingering  sickness,  which,  though  it  waste 
the  body,  leaves  the  mind  vigorous  till  the  last.  Some, 
pass  through  the  valley  of  death,  with  the  mind  in  a  deep 
sleep,  or  in  a  state  of  raving  madness.  But  to  all,  the 
entrance  into  eternity  is  the  same.  When  the  thread  of 
life  is  cut,  when  the  last  convulsive  sigh  is  drawn,  and 
the  cold  hand  of  death  rests  upon  our  mortal  frame,  the 
soul  hath  entered  into  the  joy  of  the  Lord.  The  spirit, 
which  one  instant  before,  was  confined  within  a  suffer- 
ing body,  perhaps  scarcely  conscious  of  existence,  is 
now  free,  and  pure,  and  happy.  The  lifeless  clay,  lies, 
still  warm,  on  the  bed  of  death,  surrounded  by  weeping 
friends,  but  the  soul  is,  already,  joining  in  the  high 
praises  of  heaven.  How  glorious  the  change  !  how  sud- 
den the  glory  !  Time  is  no  more — the  earth  is  as  no- 
thing— already,  hath  the  spirit  beheld  the  glory  of  God, 
and  offered  the  incense  of  praise  unto  the  Lamb.  Jesus, 
with  his  dying  voice,  spake  words  of  comfort,  to  the 
thief  upon  the  cross.  "Verily  I  say  unto  thee,  this  day, 
shalt  thou  be  with  me  in  Paradise."  It  behoved  Jesus 
to  enter,  from  the  time  of  his  death,  till  the  hour  of  his 
resurrection,  into  this  place,  and  to  prepare  the  way  for 
his  followers.  When  the  last  struggle  of  nature  Mas 
over,  and  the  redeemed  thief  was  released  from  earth, 
behold,  in  a  moment,  his  spirit  stood  before  that  Sa- 
viour, who  had  suffered  with  him  on  the  cross.  He 
found  himself  in  his  presence,  and  brake  forth  in  the 
grateful  song  of  praise.  Every  pardoned  sinner,  every 
redeemed  soul,  shall,  alike  suddenly,  behold  the  King 
in  his  glory,  and  sing  with  equal  joy  the  praises  of  the 
eross.  The  night  of  sorrow  clraweth  to  an  end,  the 
morning  light  approaches,  I  have  a  desire  to  depart  and 
be  for  ever  with  the  Lord,  but  I  will  wait  patiently  until 
my  change  come.  Then  shall  I,  also,  enter  into  the 
abode  of  the  just.  I,  a  poor,  a  frail,  a  guilty  sinner, 
even  I,  through  the  rich  mercy  of  God,  through  the  Cap- 


88  PRINCIPLES    OF 

tain  of  salvation,  shall  triumph  over  death,  and  join  in 
ascribing  praise,  and  honour,  and  glory  unto  Him  who 
sitteth  on  the  throne,  and  unto  the  Lamb  for  ever. 

That  hour,  Avhen  the  body  shall  be  raised,  to  receive 
the  soul,  is  known  only  to  God.  The  day  of  the  Lord, 
shall  come  suddenly  as  a  thief  in  the  night.  The  trum- 
pet shall  sound,  when  it  is  least  expected.  It  is  heard 
on  earth,  by  those  who  thought  not  of  it.  It  is  heard  in 
heaven,  by  those  who  knew  not  when  it  was  to  sound. 
In  a  moment,  the  armies  of  heaven  attend  their  Lord. 
The  spirits  of  the  just,  descend  to  meet  their  rising  bo- 
dies, and  now  the  end  of  all  things  is  at  hand.  The 
work  of  redemption  is  finished.  The  kingdom  of  heaven 
is  established.  An  everlasting  hallelujah,  is  uttered  by 
the  hosts  of  heaven,  and  the  redeemed  from  among  men. 


CHAP.  V. 


OF    THE    PREPARATION    FOR    THE    FUTURE     STATE    OF    HAP- 
PINESS. 


Having  considered  the  nature  of  the  heavenly  state, 
the  next  object  of  inquiry,  naturally  is,  how  Ave  are  pre- 
pared for  it,  and  made  meet  to  be  partakers  of  the  in- 
heritance of  the  saints. 

The  inheritance,  consists  in  a  state,  in  which,  sin 
shall  be  completely  subdued,  and  cease  to  exist — in 
which,  the  soul  shall  be  filled  with  the  Divine  Spirit, 
and  made  altogether  holy — in  which,  love  to  God  shall 
be  fervent  and  supreme,  vicious  self-love  shall  be  de- 
stroyed, and  we  shall  love  kindred  spirits  as  we  do  our- 
selves— in  which,  we  shall  obey  God  without  reserve, 
and  find  our  highest  happiness  in  serving  him,  in  con- 
templating and  adoring  his  infinite  perfections,  and  in 
offering  praise  and  grateful  blessing,  for  the  everlasting 
salvation  we  have  received. 

The  preparation,  for  this  glorious  inheritance,  must, 
cf  necessity,  consist  in  cultivating  those  affections  which 


CHRISTIAN    PIIILOSOPHY.  89 

shall  then  prevail,  and  beginning  the  state  of  heaven  on 
earth.  This  is  the  perpetual  work,  the  essential  duty 
of  the  Christian  in  this  life,  and  necessarily  arises  from, 
and  implies  the  existence  of,  that  faith  which  overcom- 
eth  the  world,  and  carrieth  the  soul  to  heaven.  For, 
who  can  prepare  for  a  state,  which  he  hath  no  hope  of 
reaching  7  and,  who  that  does  not  possess  the  principle 
of  faith,  and  the  Spirit  of  God,  can  renounce  this  world, 
and  set  his  affections  on  things  which   are  invisible  7 

The  first  and  great  object,  then,  of  the  Christian,  here, 
is  to  have  his  faith  constant,  lively,  and  increasing. 
This  is  to  be  earnestly  asked,  for  it  is  a  gift  from  the 
Giver  of  all  good.  The  disciples  did  not  say,  Lord,  we 
have  faith,  which  we  will  daily  invigorate  ;  but  they 
prayed,  "  Lord  increase  our  faith."  The  gift  of  faith 
had  already  been  bestowed ;  they  now  desired  that  it 
might  be  increased.  Faith,  is  wrought  in  the  souls  of 
their  successors,  by  the  Holy  spirit.  Both  the  original 
gift,  and  its  subsequent  increase,  proceed  from  the  rich 
mercy  of  God,  but  it  is  nevertheless  true,  that  this  in- 
crease, is  given  most  readily,  to  those  who  use  the  ap- 
pointed, and  natural  means,  for  obtaining  it.  He  who 
prays  for  an  increase  of  faith,  must  not  be  inactive.  He 
must  consider,  what  faith  is,  from  what  it  is  to  deliver 
him,  and  where  it  is  to  carry  him.  He  must  reflect,  on 
him  who  is  the  object  of  his  faith,  and  contemplate  the 
work,  he  hath  accomplished.  He  must  seriously  con- 
sider, the  dreadful  nature  of  sin,  how  hateful  it  is  to 
God,  and  how  dangerous  it  is  to  his  own  soul.  He  must 
have  faith,  firm  and  impressive  faith,  in  the  holy  truth 
of  God,  when  he  declared,  that  no  sinner  shall  stand 
before  him,  as  well,  as  faith  in  his  promise  of  mercy, 
through  a  deliverer.  He  must  be  convinced,  that  there 
is  no  other  way,  of  being  reconciled  to  God,  than, 
through  the  mediation  of  Jesus  Christ,  who  obeyed  the 
law  which  he  had  broken,  this  perfect  obedience  or  right- 
eousness, being  imputed  to  him  ;  who  offered  himself  as 
a  sacrifice  for  his  sins,  this  punishment,  being  also  im- 
puted to  him  ;  and  who  hath  by  his  obedience  and  suf- 
ferings, purchased  for  him  everlasting  life  ;  and  who 
doth  send  the  Holy  Spirit  to  unite  him  to  himself,  mak- 
ing him  a  part  of  his  own  body,  delivering  him  from  the 
8 


90  PRINCIPLES    OF 

power  of  sin,  and  sanctifying  his  whole  soul,  filling  it 
with  the  principle  of  love,  both  to  God  and  man.  He 
must  meditate,  frequently  and  seriously,  on  the  history 
of  his  Redeemer,  the  greatness  of  his  love,  the  sufficiency 
and  permanency  of  his  atonement,  the  extent  of  his  re- 
demption, the  security  of  his  redeemed,  the  promise  of 
his  Spirit,  and  the  hope  of  his  calling.  He  cannot,  in- 
deed, by  these  meditations  increase  his  faith,  more  than 
he  could  at  first  produce  it.  He  cannot,  by  volition, 
acquire  the  Holy  Spirit.  Faith  and  sanctification,  are 
the  gift  of  God  ;  but  he  can  solicit  an  increase  of  both. 
He  can  use  those  endeavours,  and  reflect  on  those  sub- 
jects, which  tend  to  promote  his  edification  and  comfort. 
He  can  earnestly  ask,  and  he  has  the  promise,  of  the 
God  of  truth,  that  to  him  who  asketh  shall  be  given. 

There  are  different  degrees  of  faith,  but  the  princi- 
ple, itself,  is  essential  to  a  Christian.  Some,  are  rep- 
resented as  being  full  of  faith,  others,  as  possessing  it, 
only,  as  a  mustard  seed.  But  in  whatever  degree  it 
exists,  its  nature  is  the  same,  and  its  effects  are  simi- 
lar. It  ruleth  in  the  heart,  it  operateth  on  the  thoughts 
and  actions,  it  is  a  living  principle  in  the  mind  of  man. 
It  overcometh  the  world,  and  no  faith  is  genuine,  which 
hath  not  this  property.  It  is  to  the  soul,  what  life  is 
to  the  body.  It  is  the  spring,  whence  every  good  work, 
every  holy  affection  proceeds  ;  and  it,  again,  is  animat- 
ed and  invigorated,  by  these  works  and  affections. 
In  the  same  way,  life,  is  the  cause,  why  food  nourisheth 
the  body,  and  food,  again,  is  the  mean  of  supporting 
life.  We  can  no  more  begin  faith,  than  we  can  com- 
municate life.  We  can  no  more,  of  ourselves,  increase 
faith,  than  we  can  increase  our  vigour,  or  improve  our 
health.  God  hath,  indeed,  appointed  means  for  both, 
but  these  operate,  only,  by  his  blessing  and  direction. 
We  may,  by  care  and  diligence,  preserve  or  increase 
our  strength,  but  these  means,  can  only  have  the  de- 
sired effect,  if  God  will  it.  How  often  does  the  body 
sink  and  waste,  under  the  best  management  ?  and  shall 
we  suppose,  that  the  soul,  is  more  under  our  control, 
than  the  body  ?  There  is,  however,  this  difference, 
that  whilst  the  means  employed,  for  promoting  or  re- 
storing health,  shall  fail  or  prove  successful,   according 


CHRISTIAN    PHILOSOPHY.  91 

as  the  state,  or  existence,  of  the  body,  shall  accord 
with  the  plans  of  Providence,  and  our  spiritual  benefit, 
we  know,  that  fervent  supplication,  and  the  use  of  the 
other  appointed  means,  for  promoting  and  obtaining, 
an  increase  of  faith,  shall  invariably  procure,  at  length, 
the  desired  object.  Jesus,  the  Son  of  God,  the  great 
High  Priest  of  our  profession,  is  the  author  and  the 
finisher  of  faith.  He  prayed  for  Peter,  that  his  faith 
might  not  fail ;  and  he  prays  for  all  his  followers.  He 
presents  himself,  not  indeed  bodily,  before  them,  say- 
ing, Behold  the  print  of  the  nails,  in  my  hands  and  in 
my  feet,  and  be  not  faithless  but  believing.  Yet,  by  his 
Spirit  he  is  present  with  them.  He  convinces  them,  of 
his  power  to  save,  of  his  will  to  save,  and  of  his  un- 
changeable love,  to  those  who  receive  him  as  their  Sa- 
viour. He  enables  them  to  believe  in  him,  whom  they 
have  not  seen,  to  love  him,  though  they  see  him  not, 
and  believing,  to  rejoice,  with  joy  unspeakable  and  full 
of  glory.  Their  faith,  through  the  Divine  Power,  sub- 
dues the  sinful  propensities  of  the  heart,  fills  it  with 
love,  excites  holy  affections,  raises  the  soul  above  the 
vanities  of  time,  and  carries  it  on  to  the  glories  of  eter- 
nity. Well,  then,  may  we  pray  for  an  increase  of  faith, 
earnestly  may  we  desire  it,  for  it  is  the  vital  principle, 
wrought  in  us,  by  the  Spirit  of  God,  and  by  which,  we 
are  united  to  Christ,  and  made  partakers,  both,  of  his 
sufferings  and  of  his  glory. 

Faith,  is  an  act  of  the  understanding,  influencing  the 
the  will,  purifying  the  heart,  and,  consequently,  govern- 
ing the  life.  It  must  be  founded  on  knowledge,  and 
must  produce  a  fixed,  and  determined,  purpose  of  the 
will.  Its  objects  exist,  quite  independently,  of  our  ap- 
prehension of  them,  or  opinion  respecting  them.  The 
abstract  qualities,  of  truth  and  falsehood,  right  and  wrong, 
do  not  depend  on  our  judgment,  or  apprehension  com- 
bined with  opinion.  Truth  is  immutable,  and  is  neither 
affected  by  our  discovery  of  it,  nor  by  our  belief.  The 
opinions  of  different  people,  respecting  right  and  wrong, 
are  various,  but  the  qualities  themselves  are  fixed.  Were 
this  not  the  case,  the  whole  moral  world,  should  be  full 
of  confusion.  But,  although  truth  be  immutable,  yet 
the  belief  of  it,  is  affected  by  various  circumstances,  par- 


92  PRINCIPLES    OF 

ticularly,  by  the  degree  of  knowledge  we  possess,  and 
the  force  of  prejudice.  That  Jesus  Christ,  is  the  Saviour 
of  the  world,  is  an  immutable  truth,  whether  mankind 
admit  or  deny  it.  They  are  convinced  it  is  a  truth,  by 
the  word  of  God,  and  they  receive  the  Bible  as  this  word, 
on  satisfactory  evidence.  Reconciliation,  through  Christ, 
is  the  great  truth,  revealed  in  the  gospel.  Jesus,  prayed 
for  his  disciples,  that  they  might  be  sanctified,  or  con- 
secrated, through  the  truth,  and  immediately  added, 
"  thy  word  is  truth."  He  declared  himself  to  be  "  the 
way,  the  truth,  and  the  life ;"  and,  before  Pilate,  affirm- 
ed that  he  came  to  bear  witness  to  the  truth,  and  that 
they,  who  were  of  the  truth,  heard  his  voice.  The 
Roman  governor,  hastily  inquired  "  what  is  truth  ?"  but 
he  wished  not  to  examine  it,  for  he  immediately  went 
out.       * 

God  had  declared,  that  the  first  act  of  disobedience, 
should  be  followed  by  death,  "  In  the  day,  that  thou 
eatest  thereof,  thou  shalt  surely  die."  The  father  of 
lies  had  said,  "  Ye  shall  not  surely  die."  One  of  these 
propositions,  only,  could  be  true,  and  the  first  actual 
offence,  committed  by  the  serpent  in  this  world,  was,  in- 
troducing falsehood  in  place  of  truth  ;  and,  whilst, 
by  disobeying  the  command,  Adam  destroyed  his  holi- 
ness, he  added,  to  the  offence  of  disobedience,  that,  of 
disbelieving  the  truth  of  God,  and  giving  credence  to  that 
which  was  not  true,  thus,  preferring  a  false,  to  a  correct 
belief.  The  truth  of  God  Avas  at  issue,  and  now  was 
the  time,  when  it  was  to  be  manifested.  Jesus  came, 
in  all  his  work,  and  in  all  his  sufferings,  to  vindicate 
the  truth  of  God,  and  triumphantly  to  reconcile  that, 
with  a  glorious  display  of  mercy  and  grace.  He  came, 
to  bear  witness  to  the  truth,  and  no  one  can  find  him  to 
be  the  way,  whereby  he  can  come  to  God,  even  the 
source  of  eternal  life,  unless  he  also  discover  him  to  be 
the  atoning  sacrifice  for  sin,  and  thus  admit,  his  whole 
work  to  afford,  a  manifestation  of  the  truth  of  God,  when 
he  declared,  that  the  soul  which  sinneth  shall  die. 

Every  belief,  which  is  not  intuitive,  must  be  founded 
on  a  knowledge  of  proper  testimony,  and  on  the  exer- 
cise of  the  faculty  of  judgment.  Now,  as  thoughts  may 
pass  through  the    mind,  without  our  apprehension   of 


CHRISTIAN    PHILOSOPHY.  93 

them,   owing  to  want  of  attention,  so  we  may,  from  a  si- 
milar cause,   omit   forming  a  judgment  of  what   we   do 
apprehend.     But  the  truth  of  a  proposition,  and  the  ob- 
ligation to  belief,  are  not,  in  any  degree,  affected  by  our 
inattention.     This  is  a  most  important   fact,  and  calls 
forcibly  on  all   men,  to  inquire  into   moral   truths,  and 
particularly  into  that  most  valuable  of  all  truth,  that  Je- 
sus Christ  came  into  the  world,  to  save  sinners.    Those, 
who  have  never  heard  of  the  truths  of  the  gospel,  cannot 
be  called  on  to  believe   them;  but  to  such  men  I  am 
not    speaking.     The  heathen,    possess    a   law    in    their 
heart,   informing  them    of  what   is   right    and   what  is 
wrong.     What  punishment  they  may  receive,  for  trans- 
gressing that  law,  or  what  benefit  Christ  may  extend  to 
them,  are    points  on   which  we  are  very  ignorant,  and, 
in  which,  we  are  not  personally  interested.     But  in  this 
land,  all  have  the   means  of  acquiring  that  knowledge, 
which  is  the   foundation    of  faith  ;  for  reason  declares, 
and   an    apostle   confirms    the  declaration,  that  "  faith 
cometh  by   hearing."     We  must  apprehend  the  propo- 
sitions, contained  in  the  scriptures,  respecting  salvation, 
and  we  must  believe  them.     But  there  is  a  speculative 
belief,  and    an    active    belief,  or  saving  faith.     He  who 
believes   on    good   evidence,    that  he  stands  on  a  mine, 
ready  to  be  sprung,  flees  instantly  from  the  place.     He 
is  interested   in  the   belief.     He    believes  not  only  the 
fact,  but  is  convinced  of  its  importance,  with  regard  to 
himself.     If  he  only  simply  believed  the  fact,  he  would 
probably  remain  where  he  was.     If  he  believed  that  he 
stood   over    a   mine,  but   was  not    assured,  that  it  was 
ready  to  be  blown  up,  he  would,  if  he  had  strong  induce- 
ment to   remain,    do    so,   but  still  with  an  intention,  of 
leaving  the    place,   before  he  expected  the  danger.     So 
it  is  in   belief  of  the  gospel.     The  man   who  is  power- 
fully convinced,  of  his  present  and  great  danger,  flees 
at  once    to   the  place   of  refuge.     But  he,  who  merely 
assents  to  the  truth,  is  willing   to  indulge  a  little  longer 
in  the  pleasures  of  sin,  intending,  however,  to  seek  safe- 
ty on  a   future    day ;  whether  that  day  may  ever  come, 
depends  on  the  grace  of  God,  which  snatches  him  from 
danger.     Now,  here  comes  the  difference,  between  the 
speculations  of  philosophers,  and  the  power  of  the  go*- 
8* 


94  PRINCIPLES    OP 

pel.  The  hearer  of  the  word,  the  possessor  of  know- 
ledge, may  admit  the  truth  of  all  the  doctrines  of  sal- 
vation, not  merely  verbally,  but  also  in  his  mind,  and 
yet  he  may  not  be  saved;  he  may  even  be  a  notorious 
transgressor.  A  variety  of  circumstances,  may  arrest 
his  purpose  of  reformation,  and  it  is  only  the  interposi- 
tion of  God,  which  can  make  him  renounce  present 
gratifications,  for  the  hope  of  heaven.  Jesus  saith,  that 
in  the  last  day,  many  who  hare  called  him  Lord,  will 
plead  that  speculative  belief,  as  a  ground  of  acceptance, 
but  he  hath  declared,  he  will  not  know  them.  His  faith- 
ful minister,  Paul,  affirms,  that  no  man  can  call  Jesus 
"  Lord,"  but  by  the  Spirit  of  God.  Surely,  he  cannot 
mean  that  no  man  can  pronounce  that  word,  or,  by  evi- 
dence, admit  that  he  is  the  Messiah.  No  ;  but  he  can- 
not do  so,  with  active  faith,  and  full  purpose  of  heart, 
to  receive  Jesus,  as  his  Redeemer.  Paul,  also  tells  the 
Corintbians,  that  he  did  not  speak  to  them  in  man's 
wisdom,  nor  trust  to  reasoning  and  philosophy,  for  the 
success  of  his  preaching.  He  did  not  preach  with  en- 
ticing words,  but  in  demonstration  of  the  Spirit  and  of 
power.  There  are  men,  who  believe  unto  salvation, 
and  there  are  others,  who  believe  not  unto  salvation. 
Both  of  these  descriptions,  possess  the  same  informa- 
tion— both  admit  the  truth  of  it ;  but  their  application 
of  it  to  the  heart,  their  personal  interest  in  this  know- 
ledge and  belief,  is  totally  different,  as  well  as  its  effect 
upon  their  whole  mind,  will,  conduct,  and  affections, 
and  can  only  be  accounted  for,  by  the  operation  of  the 
Spirit.  If  it  be  said,  that  the  conduct  proceeds,  origi- 
nally, from  keen  conviction  of  danger,  I  grant  that  it 
generally  is  so.  But  the  danger  is  the  same  to  both, 
and  both  admit  it  to  be  great ;  but  the  one  sees  it  near, 
the  other  remote,  and  this  strong  feeling,  in  the  one 
case,  can  only  proceed  from  the  agency  of  the  spirit. 
There  is  also  a  farther  view,  to  be  taken  of  this  matter. 
Faith  in  the  truth,  is  not  partial,  but  extends  to  every 
doctrine  of  the  gospel ;  and  the  belief,  if  firm  and  lively, 
naturally  produces,  a  fixed  purpose  of  the  heart,  a  de- 
termination of  the  will.  Paul,  from  good  reasons, 
was  determined  to  know  nothing,  but  Jesus  Christ  and 
him  crucified.     Belief  must  be  always,  more  or  less,  ac- 


CHRISTIAN    PHILOSOPHY.  95 

tive  and  to  be  effectual,  it  must  be  universal.  A  man  may 
believe,  that  Jesus  is  the  Son  of  God,  and  a  divine  per- 
son, and  yet,  he  may  not  believe,  that  he  is  a  vicarious 
sacrifice.  He  may  believe  one  truth,  but  not  every 
truth,  necessary  to  salvation.  He  may  be  strongly  per- 
suaded, of  the  danger  of  sin,  and  desirous  to  be  saved, 
by  Jesus,  from  its  punishment ;  and  yet,  may  not  be- 
lieve that  it  is  exceeding  sinful,  and  hate  it  with  perfect 
hatred.  He  may  not  understand,  that  he  who  is  to  be 
saved,  from  the  consequences  of  sin,  must  abhor  sin,  and 
that  Jesus,  when  he  saves  from  its  punishment,  redeems 
also  from  its  power,  and  destroys  its  love.  Many,  in 
the  near  prospect  of  death,  flee  to  Jesus,  for  refuge  from 
the  wrath  of  God,  and  even  think  they  hate  sin  ;  but, 
when  they  recover,  it  appears  that  they  hated  sin,  on- 
ly, on  account  of  its  consequences,  and  did  not  seek 
to  be  rescued  from  its  dominion. 

But  there  are  some,  who  do  not  even  assent,  to  the 
truths  contained  in  the  gospel.  They  deny  many,  per- 
haps the  whole  of  them.  Whence  cometh  error,  and 
disbelief  of  the  truth  ?  The  question  is  of  the  greatest 
importance,  both  to  Christians  and  infidels.  Ignorance, 
either  of  facts  or  principles,  necessary  to  the  formation 
of  a  correct  judgment,  is  one  of  the  principal  causes  of 
error.  He,  then,  who  is  sincerely  desirous,  to  discover 
the  truth  of  religion,  must  inquire  into  the  evidence, 
proving  that  the  Bible  is  the  word  of  God,  and,  having 
satisfied  himself  on  this  point,  he  is  to  search  the  scrip- 
tures for  knowledge.  He  is  to  receive  every  word  there- 
in contained,  as  the  word  of  the  God  of  wisdom  and 
truth,  and  he  is  to  receive  the  knowledge  communicated, 
without  alteration  of  any  kind.  Wilful  ignorance,  is  no 
excuse  for  error,  in  opinion  or  practice.  Every  man,  is 
accountable,  for  what  he  mifjlit  have  known.  He  who, 
either,  neglects  to  procure  all  the  information  in  his 
power,  or,  who  requires  more  irresistible  evidence  to 
convince  him,  than  the  generality  of  mankind,  or  than 
the  subject  requires,  is  culpable.  Was  not  Thomas  re- 
proved, by  Jesus,  fur  refusing  to  believe  the  resurrection, 
though  testified  by  sufficient  evidence,  and  for  demand- 
ing ocular  demonstration  ?  Indolence,  in  searching  into 
the  truth,  and  in  examining  evidence,  is  a  great  cause 


96'  PRINCIPLES    OP 

of  the  prevalence  of  ignorance.  Where  indolence  docs 
not  prevail,  obstinacy  in  a  preconceived  opinion,  and  an 
unwillingness  to  be  convinced,  contribute  powerfully  to 
error.  There  never  yet  was  an  infidel,  or  an  unbeliever 
in  any  essential  doctrine  of  the  gospel,  who  remained  so, 
if  he  consulted  the  word  of  God,  without  prejudice,  and 
in  that  state  of  mind,  advised  by  Jesus  and  his  apostles, 
namely,  as  babes,  willing  to  be  instructed,  ready  to  be 
convinced.  Another  cause  of  error  is,  an  over-weening 
conceit  of  the  powers  of  the  human  mind,  an  imprudent 
confidence  in  the  strength  of  reason,  or  the  deductions 
of  metaphysics.  Pride  of  understanding,  has  long  been 
an  obstacle  to  the  belief  of  that  religion,  which  humbles 
the  vanity  of  man,  for  even  in  the  days  of  Paul,  the 
gospel  was,  to  the  Greeks,  foolishness.  He,  is  most 
likely  to  become  wise,  who  is  diffident  of  his  own  ac- 
quirements and  abilities,  and  who,  in  the  investigation 
of  religious  truth,  implores  the  assistance  of  the  Divine 
Spirit,  to  enlighten  his  understanding,  and  sanctify  his 
heart.  A  partial  and  prejudiced  view  of  a  subject,  is 
another  cause  of  error.  Various  circumstances  may 
contribute  to  this,  and  it  operates  in  different  ways. 
Prejudice,  may  proceed  from  habits  of  thinking,  and  the 
influence  of  the  imagination  and  passions,  and  is  the 
same  in  principle,  whether  it  lead  to  scepticism,  or  en- 
thusiasm, to  the  conceit  of  a  philosopher,  or  the  spirit 
of  a  sect.  An  undue  attachment  to  an  artificial  system, 
may  prevent  the  discernment  of  any  truth,  which  does 
not  coincide  with  it.  An  imprudent  love  of  simplicity, 
or  an  improper  regard  for  one  principle,  to  the  neglect 
of  others,  operates  in  this  way.  We  also  find,  that  a 
strong  view  of  the  error,  of  one  extreme,  is  apt  to  force 
the  mind,  with  precipitation,  to  the  opposite,  which  may 
be  equally  erroneous.  Error,  may  likewise  spring  from 
the  habit,  which  some  have,  of  stopping  short,  in  the 
investigation  of  facts  and  truths,  and  supplying  the  defi- 
ciency, by  the  imagination,  through  the  aid  of  general 
principles.  This  is  too  often  the  case  with  men  of  ge- 
nius, but  it  is  not  peculiar  to  them,  for  men  of  low  at- 
tainments, and  great  indolence,  may  do  the  same.  On 
this  principle,  reasoning  from  analogy  is  always  doubt- 
ful, for  we  are  thus  \ery  apt  to  decide  upon  what  we 


CHRISTIAN    PHILOSOPHY.  97 

think  ought,  rather  than  what  we  can  prove,  actually,  to 
be  the  case. 

The  influence  of  precept  and  example,  is  another 
cause  biassing  the  judgment.  It  is  indeed  essential  in 
the  education  and  improvement  of  youth  ;  but  at  an 
adult  age,  it  ought  not  to  be  encouraged,  without  great 
circumspection.  The  unthinking  part  of  mankind,  are 
governed  more  by  this,  than  by  any  other  influence. 
It  often  acts,  by  the  association  of  character  with  opin- 
ion. The  character  for  sanctity,  may  recommend  very 
mistaken  opinions.  It  is  worthy  of  observation,  that 
men,  generally,  choose  the  worst  parts  of  a  Christian, 
for  imitation,  and,  in  point  of  belief,  admit,  most  readily, 
those  doctrines,  to  which  their  disposition  disposes  them. 
In  judging  of  an  example  to  be  followed,  and  precepts 
to  be  received,  we  can  never  go  wrong,  if  we  consult 
the  scriptures — the  unerring  rule  of  truth. 

Many,  are  led  away  by  false,  and  improper,  associa- 
tion of  words  and  ideas.  Hence,  the  influence  of  epi- 
thets, in  discourses,  on  those,  who  are  more  attracted 
by  sound  than  sense.  I  question  not,  that  some  are 
led  away  so  much  in  this  way,  that  they  would  hear, 
with  complacency,  of  holy  pride,  though  they  would  be 
shocked  at  the  expression,  of  holy  intemperance,  yet, 
intemperance,  is  just  as  holy  as  pride,  and  pride  as 
robbery.  How  many  admit  a  whole  sentence,  nay  a 
whole  chapter,  for  the  sake  of  a  single  word  ?  heaven, 
salvation,  goodness,  piety,  immortal  happiness,  are  ex- 
pressions, which  often  make  poison  pass  for  nutriment, 
and  the  cold  compilation  of  the  mere  moralist,  for  the 
admonitions  of  Jesus. 

Sophistical  reasoning,  is  another  frequent  cause  of 
error.  It  blinds  others,  and  it  is,  also,  exceedingly 
apt  to  pervert  our  own  judgment.  It  requires,  often, 
the  diligent  exercise  of  the  judgment,  to  detect  the 
fallacy  both  of  the  reasoning  of  others,  and  the  opera- 
tions of  our  own  minds.  Amongst  other  causes,  I 
would  particularly  caution  against  the  following — de- 
parting from  the  point  in  question,  and  proving  some- 
thing, which  appears  to  determine  the  case,  but  which, 
actually  affords  no  proof;  taking  for  granted,  pre- 
mises which  are  not  established  ;  reasoning  in  a  circle, 


i>o  PRINCIPLES   OP 

that  is  making  the  same  thing,  hoth  the  proof  and  the 
conclusion  ;  assigning  a  false  cause,  deducing  general 
conclusions,  from  what  is  true,  only,  of  a  particular 
case,  and  considering  an  accidental  circumstance  as  a 
necessary  property.  No  conclusion  is  more  false,  than 
that,  drawn  by  sophistical  arguments,  that  it  matters 
little  in  religion,  what  a  man  believes,  if  his  practice  be 
good.  No  man's  practice  can  be  good,  if  his  principles 
of  belief  be  wrong.  The  best  life,  is  a  bad  life,  if  it  do 
not  proceed,  from  love  to  God  and  faith  in  Jesus.  They 
who  maintain  the  contrary,  must  prove  man  to  be  only 
an  active,  but  not  an  intelligent,  creature.  The  gospel 
does  not  only  require  moral  conduct,  it  not  only  de- 
mands acts  of  obedience,  but  it  insists  on  the  proper  ex- 
ercise of  the  understanding.  It  says  to  every  one,  "  be- 
lieve." 

Our  judgment,  and  more  especially  our  conduct,  are 
apt  to  be  perverted  by  our  passions.  This  will  be  very 
readily  admitted,  by  all  who  acknowledge  the  original 
corruption  of  our  nature,  or,  who  have  attended  to  the 
difficulty,  of  regulating  the  passions  by  reason. 

The  agency  of  evil  spirits,  must  also  be  admitted. 
For,  however  unfashionable  it  may  be  in  metaphysics, 
to  introduce  their  influence,  it  is  nevertheless  true,  that 
some,  are  under  the  power  of  Satan.  They  are  blind- 
ed, by  the  god  of  this  world,  who  operates  through  the 
natural  propensity  of  man,  to  yield,  most  readily,  to  the 
influence  of  present  objects.  Other  causes,  no  doubt, 
contribute,  besides  those  enumerated,  to  the  production 
of  error  in  general,  and  of  an  evil  heart  of  unbelief  in 
particular.  But  I  need  not  at  preseut  prosecute  the 
inquiry,  as  I  am  persuaded,  whoever  diligently  endea- 
vours, to  overcome  those  which  have  been  mentioned, 
will  discover,  and  break  loose,  from,  any  other,  which 
may  operate  in  his  case. 

But  another  question  arises,  which  must  be  shortly 
answered.  When  men  assent  to  the  truth,  and  believe 
it,  why  do  they  not  act  on  this  belief?  This  I  have  al- 
ready in  some  manner  pointed  out,  and  it  becomes 
every  man,  seriously,  to  consider  the  matter.  Jesus, 
solemnly  admonished  Martha,  that  "one  thing  is  need- 
ful ;"  and  most  readers  of  the  gospel,  believe  that  Jesus 


CHRISTIAN    PHILOSOPHY.  99 

really  did  say  so  ;  they  believe  it,  as  firmly,  as  if  they 
had  heard  his  voice,  and  they  admit  that  the  proposition 
is  true.  They  believe,  that  the  mean  of  salvation,  is 
the  one  thing  needful,  but  they  still  may  not  instantly 
and  ardently  seek  it ;  they  may  not  sell  all  that  they 
have,  to  buy  this  pearl  of  great  price.  This  is  owing  to 
many  causes,  operating,  in  various  cases,  in  different 
degrees.  It  is  owing  to  the  natural  corruption  of  the 
heart,  and  the  predominant  bias  to  evil  ;  to  the  influ- 
ence of  present  objects  and  allurements;  to  indolence 
and  procrastination  ;  to  dislike  to  the  service  of  God  ; 
to  imperfect  knowledge  of  the  truths  of  the  gospel,  and 
vague  or  prejudiced  notions  of  the  attributes  of  God  ; 
to  the  force  of  previous  habits  ;  to  the  suggestions  of 
Satan  ;  and  to  not  seeking  the  power  of  the  Spirit  of 
God. 

It  has  been  maintained,  that  a  man  is  not.  responsible 
for  his  belief,  because  he  cannot  alter  it.  This  is  true 
with  regard  to  those,  who,  from  a  disordered  mind,  or 
weakness  of  understanding,  are  unable  to  judge,  accord- 
ing to  the  ordinary  rules  of  reasoning,  and  such  men 
are  either  confined,  or  put  under  the  care  of  guardians. 
In  no  case,  except  that  of  religion,  and  questions  con- 
nected with  it,  is  the  position  conceded,  and  it  so 
happens,  that  this  is  the  very  worst  case,  in  which  it 
can  be  admitted.  There  are  two  classes  of  men,  inter- 
ested in  this  discussion  ;  those,  who  deny  the  authority 
of  the  scriptures  altogether,  and  those,  who,  admitting 
the  truth  of  the  revelation,  draw  erroneous  conclusions 
from  it.  The  evidence,  in  favour  of  the  authenticity 
and  authority  of  the  scriptutes,  is  so  conclusive,  that 
the  infidel  is  left  without  excuse,  and  it  will  be  diffi- 
cult to  prove,  that  any  one  ever  yet  sat  down,  with  a 
sincere  desire  to  come  at  the  truth,  who  did  not,  ul- 
timately, obtain  such  convincing  proofs,  as  forced  him 
to  admit  the  authenticity,  and  divine  authority  of  the 
Bible.  But  a  greater  number,  whilst  they  admit  the  au- 
thority, disbelieve  many  of  the  doctrines,  or  give  their 
own  interpretation  to  them,  and  the  question,  in  this 
case,  comes  to  be,  how  far  they  are  responsible,  for  their 
erroneous  belief.  Now,  as  a  preliminary,  I  concede 
that  he,  who,   after  dispassionate  investigation,  still  be- 


100 


PRINCIPLES    OF 


lieves  in  error,  is  less  criminal,  than  he  who  maintains 
that  error,  without  consideration,  or  perhaps  without 
conviction.  But  the  concession  is  of  less  value,  howev- 
er limited,  than  it  appears  to  be ;  for  I  go  so  far,  as  to 
maintain,  that  no  man  can,  for  a  length  of  time,  con- 
tinue in  error,  who,  without  any  prejudice  and  in  per- 
fect sincerity,  does  ardently  inquire  after  the  truth,  and 
pray  for  the  guidance  and  illumination  of  the  Spirit. 
If  he  come,  in  any  other  way,  to  the  investigation,  than 
in  that,  which  is  appointed,  he  has  no  reason  to  claim 
indemnity  for  his  error.  If  he  come  as  a  child,  seeking 
the  light  of  the  Spirit,  he  cannot  long  remain  in  error. 
The  reason  that  he  ever  was  in  error,  was  ignorance, 
and  he  not  only  was  ignorant,  and  prejudiced  in  favor  of 
his  own  opinion,  but  either  was  so  satisfied  with  it,  that  he 
would  not  be  at  the  trouble  to  inquire,  or  so  indifferent, 
that  he  thought  it  of  no  importance,  and,  yet,  this  is  the 
man,  who  wishes  to  shake  off  responsibility,  and  shelter 
himself  behind  the  plea  of  necessity.  He  chooses  out 
for  himself,  or  imbibes  from  his  infancy,  some  special 
system  of  opinions,  and  if  he  inquire  at  all  into  its  cor- 
rectness, he  feels  that  he  is  more  anxious  to  find  rea- 
sons in  support  of,  than  in  opposition  to,  his  system. 
I  do  not  apply  this  to  erroneous  belief  alone.  It  is  a 
fault  into  which  every  one  is  prone  to  fall  ;  but  whether 
his  opinion  be  true  or  false,  it  ought  to  be  both  carefully 
and  candidly  considered,  and  with  the  impression,  that 
his  belief  cannot  make  that  right  which  is  wrong,  or 
that  true  which  is  false,  or  absolve  him  from  responsibi- 
lity, if  he  be  in  error.  If  there  were  any  proof  wanting 
of  this,  we  have  only  to  look  at  the  circumstance  attend- 
ing the  very  first  transgression.  Will  it  be  said,  that 
Adam  believed,  that  he  should  really  die,  if  he  ate  the 
fruit  1  Did  his  disbelief  of  the  truth,  exempt  him  from  the 
penalty  ?  Would  any  one,  then,  wish  to  know,  how  far 
he  is  responsible  for  his  belief,  let  him  go,  with  humility, 
and  seek  information,  in  the  garden  of  Eden,  or,  in  the 
daily  manifestations  of  the  curse,  which  abideth  on  the 
children  of  him,  who  was  beguiled  by  the  serpent,  and 
on  the  world  in  which  they  dwell.  Man,  must  take  the 
revelation  as  a  whole,  or  not  at  all.  He  must  try  his 
opinion,  by   the  legitimate   test,  and  take  the  scripture 


CHRISTIAN    PHILOSOPHY.  101 

as  it  stands,  in  the  ordinary  meaning  of  words,  apply, 
to  this  revelation,  the  understanding  he  is  possessed  of, 
and  pray  earnestly  for  instruction.  The  scripture  is  the 
rule,  and,  nowhere,  promises  the  true  knowledge,  ex- 
cept through  the  Spirit.  This  is  one  of  the  fundamen- 
tal principles,  supported  by  many  texts,  and  if  not  com- 
plied with,  then  weak,  indeed,  is  the  plea  of  exemp- 
tion. We  are  told,  that  reason  alone  ought  to  decide, 
and,  that  the  doctrine,  which  is  not  so  plainly  revealed, 
as  that  he  who  runs  may  read,  cannot  be  true.  Now, 
although  the  doctrine  must  not  be  against  reason,  it  may 
be  so  very  plain,  as,  all  at  once,  to  appear  as  truth,  to  a 
mind  either  ignorant  or  prejudiced.  It  is  revealed  in 
such  plain  terms,  as  will  suffice  for  the  earnest  inquirer, 
but  he  has  no  right  to  ask  for  the  very  phrase  and  com- 
mentary, which  his  conceit  might  think  proper.  Our 
Saviour,  has  decided  the  question  of  responsibility,  very 
clearly,  for,  when  asked  to  give  a  sign,  and  then  the 
Jews  would  believe,  he  refused  the  demand  ;  and,  when 
deploring  the  obstinate  infidelity,  or  erroneous  belief  of 
the  people,  he  declared,  that  the  mighty  work  he  had 
performed,  and  performed  in  vain  with  regard  to  them, 
would  have  been  quite  sufficient,  to  have  produced  re- 
pentance, even  in  Sodom.  When  on  the  cross,  the 
Jews  called  on  him  to  come  down,  and  then  they  would 
believe.  Satisfactory  communication,  and  evidence, 
such  as  is  sufficient  to  convince  a  candid  and  reasonable 
man,  is  all  that  can  be  asked,  or  will  be  afforded  ;  and 
he  who  will  not  examine  the  evidence,  in  favour  of 
Christianity  in  general,  or  of  its  doctrines  in  detail,  as 
they  are  stated  and  revealed,  and  will  not  do  so,  in  the 
way  expressly  pointed  out,  is  as  certainly  responsible 
for  his  error,  however  strongly  he  may  believe  in  it,  as  if 
lie  persisted  in  it,  contrary  to  his  belief.  The  degree  of 
guilt,  is  very  different  in  these  two  cases,  but  in  both, 
it  is  decided  and  inexcusable. 

Considering  the  importance  of  the  subject,  I  hope 
that  these  remarks,  on  the  belief  of  the  truth,  and  the 
detection  of  error,  shall  not  appear  to  be  misplaced, 
nor  be  altogether  useless.  I  must  now,  once  more,  ad~ 
rert  to  the  fundamental  proposition,  that  faith,  to  be 
9 


102  PRINCIPLES    OF 

beneficial,  must  be  active,  and  not  merely  speculative. 
It  is  not  enough,  to  know,  and  assent  to,  the  doctrines 
of  the  gospel,  they  must  be  accepted,  and  their  practi- 
cal precepts  obeyed.  It  is  a  dreadful  error,  to  suppose, 
that  Jesus  came  to  save  men  from  the  punishment  of 
sin,  without  redeeming  tbem,  also,  from  its  power,  or, 
that  be  hath  gone  to  heaven  to  prepare  a  place  for 
them,  without,  at  the  same  time,  preparing  them,  for 
that  place. 

II. 

The  life  of  a  Christian,  is  compared  to  a  race  and  a 
warfare,  to  convince  men,  that  they  who  expect  to 
reach  heaven,  must  be  active,  and  strive  to  attain  per- 
fection. The  gospel,  indeed,  nowhere  promises  salva- 
tion, as  the  reward  of  obedience,  it  nowhere,  counte- 
nances the  idea,  "  that  we  are  sufficient  of  ourselves, 
to  think  any  thing  as  of  ourselves,  but  our  sufficiency 
is  of  God;"  it  nowhere,  gratifies  the  pride  of  man,  by 
encouraging  the  belief,  that  his  own  moral  virtue,  his 
own  righteousness,  can  be  a  ground  of  justification  in 
the  sight  of  God ;  it  nowhere,  leads  him  to  hope,  that 
a  most  imperfect  obedience,  will  be  accepted,  in  place 
of  that,  which  the  holy  and  strict  law  of  God  requires. 
But,  whilst  the  gospel  humbles  the  pride  of  man,  and 
shows  him  that  Jesus  is  the  only  "  way,"  it  also  de- 
clares, that  he  who  trusts  to  a  speculative  faith,  with- 
out having  the  heart  purified,  trusteth  to  a  principle, 
which  is  dead  and  useless.  The  necessity  of  holiness, 
is  evident  from  the  Mosaic  law,  and  the  precepts  of  Je- 
sus and  his  apostles.  The  connexion  between  the  pass- 
over  of  the  Jews,  and  the  sacrifice  of  the  Messiah,  is  so 
striking,  that  no  Christian  can  be  ignorant  of  it.  By 
the  law  of  Moses,  the  passover,  and  feast  of  unleaven- 
ed bread,  which  began  the  day  after  it,  were  enjoined, 
with  so  much  force  and  strictness,  that  it  was  declared, 
that  he  who  was  clean  and  not  on  a  journey,  and  yet 
refrained  from  keeping  the  passover,  should  be  cut  off 
from  among  his  people,  and  bear  his  sin.  Yet,  although 
this  sacrifice  were  so  necessary,  no  one  was  permitted 
to  partake  of  it,  who  was  unclean.     He  who   wilfully 


CHRISTIAN    PHILOSOPHY.  103 

neglected  it,  and  he  who  kept  it,  being  unclean,  were 
alike  guilty.  But  so  essential  was  it  to  the  salvation 
of  a  Jew,  that,  for  the  sake  of  those  who  were  unclean, 
at  the  regular  feast,  a  second  passover,  was  permitted 
to  them,  on  the  same  day  of  the  succeeding  month. 

This  very  pointed  law,  ought  to  be  of  great  impor- 
tance to  us,  who  admit  with  Paul,  that  Christ  is  our 
passover,  proving,  on  the  one  hand,  that  they  who  re- 
ject or  despise  him,  and,  on  the  other,  that  they  who 
trust  to  his  atonement,  without  personal  holiness,  are 
both  cut  off  from  among  his  people. 

Jesus,  uniformly  insisted  on  the  necessity  of  refor- 
mation, and  purity  of  heart,  and  laid  down  this  plain 
rule,  for  distinguishing  true,  from  false,  disciples,  "  by 
their  fruits,  ye  shall  know  them."  To  his  followers, 
he  gave,  amongst  others,  two  important  admonitions, 
"If  ye  love  me,  keep  my  commandments;"  "if  ye  keep 
my  commandments,  ye  shall  abide  in  my  love."  To 
distingush  those  who  do,  from  those  who  do  not,  keep 
the  commandments  of  Jesus,  is  not  always  easy  in  this 
life,  but  in  the  great  day  of  judgment,  Jesus  "  shall  send 
forth  his  angels,  and  they  shall  gather,  out  of  his  king- 
dom all  things  that  offend,  and  them  who  do  iniquity." 
This  doctrine,  is  also  fully  laid  down  by  the  apostles ; 
— one  of  them  saith,  "  Follow  peace  with  all  men,  and 
holiness,  without  which,  no  man  shall  see  the  Lord." 
Now,  holiness,  is  purity  in  the  most  extensive  significa- 
tion, and  in  morals,  the  two  terms  are  synonymous. 
The  word  holy,  which  is  of  Saxon  derivation,  is  employ- 
ed to  translate  the  Latin  Word,  sanctus,  and  the  Greek 
uyiog.  This  last,  is  used  to  render  the  Hebrew  word, 
which  signifies  clean.  It  is  also  applied  to  persons  and 
things,  appropriated,  or  consecrated  to  the  service  of 
God,  and  to  beings,  who,  from  their  nature,  are  worthy 
of  honor  and  veneration.  But  its  principle  application, 
is,  metaphorically,  to  denote  purity  of  spirit  and  a 
guiltless  state.  When  the  word  ayiog  then,  is  applied  to 
the  heart,  it  is  practically  the  same  with  xudaQog,  or 
clean.  This  last,  expression,  is  used  by  our  Lord,  who 
says,  blessed  are  the  pure  or  clean  in  heart,  for  they 
shall  see  God,  and  the  apostle,  reminds  his  readers,  that 
without  holiness  no  man  shall  see  the  Lord.     But  al- 


104  FRINCIPLES    OF 

though,  in  respect  to  moral  conduct,  holy  and  pure  be 
synonymous  terms,  yet  in  respect  of  condition  they  are 
not ;  for  that  which  is  holy,  is  sacred,  or  devoted  to 
God  and  his  service.  The  law,  is  called  holy,  because 
it  is  pure,  and  consecrated  to  the  glory  of  God.  Our 
faith,  is  called  most  holy,  as  redounding  to  the  honor  of 
God ;  and  for  the  same  reasons,  the  soul  which  is  holy, 
must  be  pure  and  devoted  to  the  service  of  God,  free 
from  pollution,  devout  and  pious.  This  last  quality,  of 
piety,  is  also  comprehended  under  that  of  holiness,  in 
general  language,  but,  strictly,  it  is  different,  and  is  ex- 
pressed in  scripture,  by  a  different  word,  oatog.  It  is, 
however,  an  inseparable  attendant  on  holiness,  for  the 
heart,  which  is  pure  and  sanctified,  must  be  pious.  I 
have  been  led  to  make  these  remarks,  on  the  word  holy, 
because,  I  fear,  that  many  have  an  indefinite  notion  of 
its  import.  They  consider  it  as  an  epithet,  given  to  the 
word  of  God,  to  his  ordinances,  to  his  people,  but  are 
not  aware,  that  no  man  can  be  holy,  merely,  by  assent- 
ing to  the  truth  of  the  gospel,  or,  without  having  his 
heart  purified,  and  his  soul  devoted  to  God.  They 
neither  know,  how  he  is  sanctified  by  the  Spirit,  nor  what 
it  is  to  be  sanctified.  They  cannot  enter  into  the  sen- 
timents of  the  apostle,  when  he  prayed  for  the  Thessa- 
lonians:  "The  very  God  of  peace,  sanctify  you  wholly, 
and  I  pray  God,  your  whole  spirit,  and  soul,  and  body, 
be  preserved  blameless,  unto  the  coming  of  the  Lord 
Jesus  Christ."  Holiness,  and  righteousness,  are  not 
exactly  the  same  ;  dixuioavrij,  or  righteousness,  strictly 
signifies  perfect  justice — the  fulfilment  of  every  duty. 
The  two  are,  in  one  sense  the  same,  in  another,  they 
are  the  cause  and  effect.  Holiness,  is  moral  cleanness 
from  the  pollution  of  sin,  and,  consequently,  there  can 
be  no  transgression  against  a  law,  and  must  be  perfect 
performance  of  every  duty,  or  righteousness.  Righte- 
ousness, being  the  state  in  which  every  right,  or  law,  is 
fulfilled,  holiness,  must  be  the  quality  produced.  But 
holiness,  also  respects  the  affections,  desires,  and  the 
whole  heart.  As  a  disposition,  it  leads  to  righteousness, 
or  the  performance  of  every  obligation,  whilst  the  per- 
fect performance,  if  it  could  be  accomplished,  cause* 
moral  purity.      But  righteousness,  to   produce  this,  and 


CHRISTIAN    PHILOSOPHY.  105 

be  acceptable,  must  be  complete  and  perfect,  consisting 
in  the  full,  and  perfect  performance,  of  every  duty 
we  owe  to  God,  to  men,  and  to  ourselves ;  and  this  is 
not  to  be  found  in  man,  but  is  graciously  imputed  to 
him,  through  Christ,  even  the  righteousness,  which  is  of 
God,  through  faith.  The  smallest  stain,  destroys  the 
attribute  of  holiness ;  one  single  sin,  were  none  but 
one  committed,  would  render  an  angel  impure,  and  unfit 
to  appear,  in  the  presence  of  Him,  who  has  declared, 
that  without  holiness,  no  man  shall  see  the  Lord.  It  is 
quite  inconceivable,  how  any  one  possessed  of  the  power 
of  reasoning  or  of  judgment,  can  imagine,  that  a  crea- 
ture, who  has  once  sinned,  and  lost  his  purity  can  be 
accepted  by  a  holy  God,  until,  he  be  again  made  pure, 
and  sanctified  by  the  Spirit,  and  have  imputed  to,  or, 
in  some  way  or  other,  bestowed  upon  him,  a  perfect  and 
spotless  righteousness. 

No  man,  in  this  world,  has  sin  eradicated  and  subdu- 
ed ;  his  whole  life,  is  a  struggle,  between  the  flesh  and 
the  spirit.  But  he  is  not  in  this  contest,  left  to  his  own 
strength  ;  he  is  promised  the  assistance  of  the  spirit, 
and  is  encouraged  to  look  forward,  to  that  happy  time, 
when  he  shall  be  altogether  holy.  In  the  mean  time,  he 
is  called  to  aim  at  Christian  perfection,  to  watch  and  pray 
and  to  press  "  toward  the  mark,  for  the  prize,  of  the 
high  calling  of  God,  in  Christ  Jesus." 

Peter,  strongly  urges  the  saints  to  holiness,  "  as  He  who 
hath  called  you  is  holy,  so,  be  ye  holy,  in  all  manner  of 
conversation."  John,  animates  them  with  the  hope  of 
glory,  and  draws  this  practical  conclusion,  "  every  man, 
that  hath  this  hope  in  him,  purifieth  himself,  even  as  He 
is  pure."  Paul,  beseeches  the  Ephesians  to  walk  worthy 
of  the  vocation  wherewith  they  are  called."  No  man 
can  do  so,  or  can  be  said  to  know  the  hope  of  his  calling, 
who  does  not  know,  that  it  is  a  "  holy  calling."  Titus, 
is  exhorted  to  maintain  good  works  ;  and  the  Corinthi- 
ans after  being  reminded,  that  the  Spirit  dwelleth  in 
their  souls,  as  a  temple,  are  solemnly  warned,  that  "if 
any  man  defile  the  temple  of  God,  him  shall  God  de- 
stroy." To  the  Philippians,  it  is  written,  "  Work  out 
your  own  salvation,  with  fear,  and  trembling,  for  it  is 
God  which   worketh  in  you,  both  to  will  and  to  do,  for 


106  PRINCIPLES    OF 

his  good  pleasure."  We  are  called,  then,  to  work  with 
God,  and  not  resist  his  Holy  Spirit.  We  are  created,  in 
Christ,  unto  good  works,  and  he  who  neglects  these, 
who  omits  his  duties,  neglects  the  end,  for  which  man 
was  created  at  first,  and  for  which,  he  is  renewed  in 
Christ  Jesus.  It  is  the  Spirit  of  God,  which  dwelleth 
in  us,  that  "  casteth  down  imaginations,  and  every  high 
thing,  that  exalteth  itself  against  the  knowledge  of  God, 
and  hringeth  into  captivity,  every  thought,  to  the  obe- 
dience of  Christ ;"  and  the  love  of  Christ  constraineth  us, 
to  live,  not  unto  ourselves,  but  unto  him  who  died  for  us. 

After  what  has  been  said,  in  a  former  part  of  this 
work,  and  what  remains  to  be  urged,  with  regard  to  par- 
ticular parts  of  our  conduct,  I  do  not  consider  it  as  ne- 
cessary to  say  more  at  present  on  this  subject. 

The  ends  for  which  man  was  creattd,  were,  to  glorify 
God  and  enjoy  him  for  ever,  and  every  thought  and  ac- 
tion, ought  to  be  directed  to  these  ends.  Therefore,  in 
one  view,  every  duty  of  life,  may  be  said  to  be  a  duty  to 
God,  both,  because  every  thing,  ought  to  be  done  with 
this  intention,  and,  also,  because  it  is  his  law  and  re- 
vealed will,  which  makes  it  a  duty.  On  the  other  hand, 
the  performance  of  every  duty,  is  beneficial  to  ourselves, 
and  in  this  view,  it  is  a  duty  we  owe  to  ourselves.  Pre- 
mising this  close  connexion,  of  different  classes  of  du- 
ties, I  remark,  that  for  the  sake  of  arrangement,  they 
have,  by  the  ancient  philosophers,  been  divided  into, 

First,  Personal  duties,  or  those  we  owe  to  ourselves. 

Second,  Relative,  or  those  we  owe  to  others. 

Third,  Duties  to  God. 

All  duties,  may  be  classed,  under  one  or  other  of  these 
divisions,  according  as  they  are,  more  or  less  immedi- 
ately, connected  with  the  natural  obligations,  we  owe 
to  ourselves,  to  our  fellow  creatures,  and  to  God.  I 
proceed  to  a  short  consideration,  of  several  of  these 
duties. 


CHRISTIAN    PHILOSOPHT.  107 

CHAP.  VI. 

OP    PERSONAL    DUTIES. 
I. 

The  acquirement  of  knowledge,  is  one  of  the  first  and 
most  necessary  duties  we  owe  to  ourselves,  for  know- 
ledge is  the  foundation  of  all  wisdom,  and  the  basis  on 
which  our  happiness  rests.  I  am,  indeed,  far  from 
maintaining,  that  human  learning  is  requisite  in  order 
to  understand  those  truths,  which  are  necessary  for  sal- 
vation, because  Jesus  came  to  preach  the  gospel  to  the 
poor  and  the  ignorant.  But  I  think  he  must  be  blinded 
by  prejudice,  indeed,  who  denies  the  utility  of  improv- 
ing the  mind  and  enlarging  its  powers,  so  as  to  enter 
more  fully  into  all  the  circumstances,  which  can  be 
discovered,  respecting  those  mysteries  of  redemption, 
into  which  angels  look  with  earnestness.  Besides,  the 
cultivation  of  the  mind  and  the  habitual  application  of 
its  faculties  to  useful  purposes,  is  an  express  command 
of  God,  who  ordains  each  one  to  improve  every  advan- 
tage in  his  power,  and,  amongst  others,  the  intellec- 
tual talent  committed  unto  him.  How  beneficial  this  is 
to  society,  and,  to  the  interests  of  the  human  race  in 
general,  or  how  assuredly  it  is  the  source  of  the  most 
refined  pleasure  to  ourselves,  I  should  deem  it  an  insult 
to  the  reader  to  attempt  to  prove.  If  it  be  incumbent 
on  every  one,  as  far  as  his  situation  in  life  will  permit, 
so  cultivate  and  regulate  his  mental  powers,  and  to  add 
to  general  knowledge,  it  is  still  more  his  indispensable 
duty,  to  become  well  acquainted  "  with  those  things, 
which  belong  to  his  everlasting  peace,"  and  to  "  know 
whom  he  hath  believed."  Faith  must  be  founded  on 
knowledge,  and  this  knowledge  is  alone  to  be  obtained 
from  the  holy  scriptures,  which  are  able  to  make  u* 
"  wise  unto  salvation,  through  faith  which  is  in  Christ 
Jesus."  It  was  the  prayer  of  Paul,  for  the  Ephesians, 
that  they  might  obtain  "  the  Spirit  of  wisdom   and   re- 


108  PRINCIPLES    OF 

velation,  in  the  knowledge  of  Christ  ;  the  eyes  of  their 
understanding  being  enlightened,  that  they  might  know 
what  is  the  hope  of  his  calling,  and  what  the  riches  of 
the  o-lory  of  his  inheritance  of  the  saints,  and  what  the 
exceeding  greatness  of  his  power  to  usward  who  be- 
lieve." Now,  these  important  advantages  were  to  be 
obtained  by  knowledge,  acquired  by  the  assistance  of 
the  Spirit  of  wisdom,  for  they  were  informed,  that,  na- 
turally, the  understanding  was  darkened,  because  of 
the  blindness  of  their  hearts.  But  this  Spirit  instruct- 
ed them,  and  is  promised  to  instruct  us  also.  If  we 
would  know  what  is  the  hope  of  his  calling,  we  must 
know  what  the  calling  is,  for,  we  must  understand  who 
calls  us,  and  to  what  we  are  called,  before  we  indulge 
hope.  The  apostle  says,  we  are  called  "  unto  the  king- 
dom and  glory"  of  God,  "  who  hath  saved  us,  and 
called  us  with  an  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purposes  and  grace, 
which  was  given  us  in  Christ  Jesus,  before  the  world 
began,  but  is  now  made  manifest,  by  the  appearing  of 
our  Saviour  Jesus  Christ,  who  hath  abolished  death,  and 
brought  life  and  immortality  to  light,  through  the  gos- 
pel." We  may,  then,  well  style  this  an  holy  calling, 
and  indulge,  through  it,  the  hope  of  immortal  glory. 
The  prayer  of  the  apostle,  in  this  respect  is,  that  the 
Ephesians  may  become  well  acquainted  with  the  doc- 
trine of  the  cross,  and  the  benefits  of  redemption.  But 
he  further  prays,  that  they  may  know,  not  only  the  hope 
of  his  calling,  but  the  riches  of  the  glory  of  his  inheri- 
tance. Now,  if  we  would  inquire  into  this,  we  find  the 
apostle,  elsewhere,  telling  them,  that  it  "  is  Christ  in 
you  the  hope  of  glory,"  praying  that  God  would  "  grant 
you,  according  to  the  riches  of  his  glory,  to  be  strength- 
ened, with  might,  by  his  Spirit  in  the  inner  man,  that 
Christ  may  dwell  in  your  hearts  by  faith."  They  who 
are  thus  strengthened,  according  to  the  riches  of  his 
glory,  being  rooted  and  grounded  in  love,  are  able  to 
comprehend  the  love  of  Christ,  which  passeth  human 
knowledge,  and,  from  the  inexhaustible  riches  of  the 
Spirit,  springeth  up  naturally  the  fruit  of  the  Spirit, 
namely,  "  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance."     The  know- 


CHRISTIAN    PHILOSOPHY.  109 

ledge,  which  the  apostle  prays  that  the  Ephesiane 
might  obtain,  through  the  Spirit  of  wisdom  and  revela- 
tion, is  not  mere  speculative  knowledge,  but  a  know- 
ledge, coming  in  the  power  and  demonstration  of  the 
Spirit,  enlightening  the  understanding,  and  influencing 
the  heart.  The  faith  of  Christians  is  not  to  be  waver- 
ing, but  "  grounded  and  settled."  They  are  required  to 
know  Jesus  and  his  gospel,  that  they  may  be  "  rooted 
and  built  up  in  Him,  and  established  in  the  faith."  It 
is  not  the  imagination  which  is  to  be  interested.  It 
is  not  the  passions  which  are  to  operate.  It  is  not  the 
opinions  of  men  which  are  to  govern  them.  They  are 
to  examine  the  truth  of  the  gospel,  to  be  convinced 
that  the  Bible  is  the  word  of  God,  and  that  the  offer 
of  salvation,  through  Jesus,  is  an  offer  from  God.  They 
are  to  be  convinced  that  they  require  a  Saviour,  and 
that  Jesus  is  such  a  Saviour  as  they  require.  They 
are  to  be  convinced  that  He  alone  can  save  them,  and 
His  Spirit  alone  make  them  holy.  They  are  to  know, 
and  believe,  the  doctrine  of  the  grace  of  God,  and  the 
truth  of  all  the  articles  of  faith  which  they  profess. 
The  judgment  must  be  fully  satisfied,  and  the  under- 
standing must  go  along  with  the  heart.  The  Divine  re- 
velation must  be  cordially  received  as  Divine  truth, 
but,  before  it  can  be  received,  it  must  be  known  and 
understood.  For  this  purpose  we  pray  for  the  Spirit 
of  wisdom  and  revelation,  which  Paul  so  earnestly 
wished  the  Colossians  to  obtain,  that  we  may  discover 
"  the  mystery  which  hath  been  hid  from  ages  and  gene- 
rations, but  now  is  made  manifest  to  the  saints,  to 
whom  God  would  make  known,  what  is  the  riches  of 
the  glory  of  this  mystery,  among  the  Gentiles,  which  is 
Christ,  in  us,  the  hope  of  glory."  "  That  our  hearts 
might  be  comforted,  being  knit  together  in  love,  and 
unto  all  riches  of  full  assurance  of  understanding,  to 
the  acknowledgment  of  the  mystery  of  God,  and  of 
the  Father,  and  of  Christ,  in  whom,  are  hid  all  the 
treasures  of  wisdom  and  knowledge." 

"  Search  the  Scriptures,"  is  the  admonition  of  our 
Lord  :  ah  admonition  imperative  on  every  mortal.  As 
there  is  but  one  baptism,  so  there  is  but  one  true  doc- 
trine, one   faith,  one   way  to  eternal  life.     It  is  there- 


110  PRINCIPLES    OF 

fore,  scarcely  a  matter  of  choice,  but  an  act  of  necessi- 
ty, that  we  examine  the  truth  of  our  opinions,  and  the 
reason  of  the  hope  that  is  in  us.  Alas  !  how  many 
different  heresies  exist  in  the  world  !  Whilst  one  de- 
nies the  necessity  of  works,  and  trusts  to  a  dead  faith, 
another,  with  equal  error,  rejects  the  atonement,  and 
trusts  to  his  own  righteousness.  Whilst  one  hopes  in 
the  mercy  of  God,  without  any  consideration  of  his  jus- 
tice, another  trusts  to  the  relaxation  of  his  law,  to  meet 
his  mercy.  One  denies  the  personality  of  the  Spirit, 
another  the  divinity  of  the  Son,  and  some  question  both. 
To  all  men,  orthodox  or  heterodox,  the  admonition  is 
important  beyond  all  the  power  of  language  to  describe, 
for,  no  man  has  more  than  one  soul  to  lose  or  to  save, 
or  more  than  one  judgment  to  receive.  Those,  who 
doubt  the  authority  of  the  scriptures,  are  bound,  as  they 
value  their  everlasting  happiness,  to  investigate  fully 
the  evidence  on  which  it  rests  ;  but  to  such  1  do  not 
speak  at  present.  Those,  who  admit  the  opinion  of 
Paul,  that  all  scripture  is  given  by  inspiration,  and  is 
profitable  for  instruction  in  righteousness,  will  do  well 
to  examine,  how  far,  their  faith  corresponds  with  the 
doctrine  of  Jesus  and  his  apostles.  In  this  examina- 
tion, it  becomes  them,  as  frail  and  ignorant  creatures, 
to  pray  earnestly  and  constantly  for  the  blessing  of 
God,  for  the  spirit  of  wisdom  and  revelation,  in  search- 
ing the  scriptures,  that  they  may  be  directed  to  the 
knowledge  of  the  Lord.  lam  persuaded,  and  rejoice 
in  the  persuasion,  that  no  man  can,  as  having  the  hap- 
piness or  misery  of  eternity  at  stake,  sit  down  to  exam- 
ine the  holy  scriptures  in  quest  of  knowledge,  praying 
for  the  illumination  of  the  Spirit,  and  resigning  himself 
to  His  guidance,  and  yet  be  perplexed,  and  left  in  ig- 
norance of  the  truth.  If  the  disciples,  when  our  Lord 
was  on  earth,  had  his  opinion  to  resort  to  in  all  cases, 
we,  their  followers,  have  his  promise,  "  Lo,  I  am  with 
you  always,  even  to  the  end  of  the  world."  His  Spirit 
is  ever  present,  to  those  who  call  upon  him,  in  since- 
rity and  in  truth.  To  such,  but  to  such  alone,  he  hath 
promised  his  aid  ;  for  they  who  search  the  scriptures, 
not  for  the  knowledge  of  the  gospel,  but  with  a  view  to 
pick  our  texts  to  support  a  system,  have  no  title  to  ex- 


CHRISTIAN    PHILOSOPHY.  Ill 

pect  his  guidance.  Like  Paul,  when  journeying  to 
Damascus,  they  may,  indeed,  suddenly  see  a  great  light, 
and  become  everlasting  monuments  of  the  grace  and 
power  of  God.  Although  they  have  no  right  to  expect 
it,  no  promise  to  claim,  they  may,  nevertheless,  be  led 
to  conclusions,  far  different  from  those  they  intended, 
and  in  spite  of  their  own  philosophy,  falsely  so  called, 
may  be  made  to  bend  to  the  force  of  truth,  rather  than 
wrest  the  scriptures  to  their  own  destruction. 

With  regard  to  the  source  of  our  knowledge,  there 
can,  with  Christians,  be  no  denial  that  it  is  to  be  sought, 
entirely,  in  the  word  of  God.  Therefore  it  becomes  the 
duty  of  every  one,  carefully,  and  daily,  to  study  this. 
How  many  are  indebted  for  all  the  knowledge  they  pos- 
sess of  the  scriptures,  to  the  custom  of  reading  them  in 
schools,  or  to  the  occasional  hearing  of  them  read  in  a 
church,  or  to  a  short  glance  at  them  on  a  Sunday  even- 
ing 1  Such  was  not  the  conduct  of  the  man  after  God's 
own  heart,  who  in  his  devotions,  made  in  his  earnest 
desire,  "  Teach  me  thy  statutes.  Give  me  understand- 
ing, and  I  shall  keep  thy  law.  Open  thou  mine  eyes, 
that  I  may  behold  wondrous  things  out  of  thy  law." 
And  he  gratefully  acknowledges,  "  The  entrance  of 
thy  words  giveth  light,  it  giveth  understanding  to  the 
simple.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light 
unto  my  path."  Paul,  was  animated  with  the  same 
spirit,  when  he  reminded  Timothy  of  his  advantages, 
saying,  "  From  a  child  thou  hast  known  the  holy 
scriptures,  which  are  able  to  make  thee  wise  unto  sal- 
vation, through  faith,  which  is  in  Christ  Jesus.  All 
scripture  is  given  by  inspiration  of  God,  and  is  profita- 
ble for  doctrine,  for  reproof,  for  correction,  for  instruc- 
tion in  righteousness,  that  the  man  of  God  may  be  per- 
fect, thoroughly  furnished  unto  all  good  works."  If  this 
be  the  opinion  of  an  apostle,  of  a  man  writing  by  the 
direction  of  the  Spirit  of  God,  can  it  be  a  question  with 
any  Christian,  how  far  it  is  binding  on  him,  daily,  to 
read  and  meditate  upon  a  portion  of  the  scripture  ? 
The  advantages  are  clearly  pointed  out,  in  the  passage 
just  quoted.  They  are,  information  respecting  true 
doctrine,  reproof  of  personal  sins,  correction  of  errors, 
instruction  in  duties,  and  aid  in  every  attempt  towards 


112  PRINCIPLES    OP 

Christian  perfection.  For  these  purposes  there  is  no 
necessity  for  reading  long — it  is  not  quantity  which  is 
to  prove  beneficial.  It  is  reading  carefully,  meditating 
on  the  importance  of  the  passage,  applying  it  to  our 
own  state,  and  above  all,  imploring  the  assistance  and 
power  of  the  Holy  Spirit.  The  mere  reading  of  the 
scriptures,  can  of  itself  be  of  very  little  benefit.  It 
must  be  done  with  serious  attention,  with  a  desire  of 
improvement,  a  mind  anxious  to  be  instructed,  a  heart 
ready  to  be  convinced,  a  spirit  sensible  of  its  imperfec- 
tions, and  its  need  of  divine  illumination.  It  must  be 
done  with  a  view  to  dispel  our  ignorance,  regulate  our 
conduct,  animate  our  hopes,  purify  our  hearts,  and  com- 
fort our  souls  in  this  vale  of  tears. 

Were  a  company  of  intelligent  heathens,  already,  so 
far  instructed  and  convinced,  as  to  renounce  their  false 
worship,  to  be  informed,  that  a  person  was  on  his  way 
to  them,  bringing  a  book,  containing  a  message  from 
the  true  God,  and  ample  information  respecting  the 
means  of  mercy  and  reconciliation,  with  how  much  im- 
patience, would  they  look  for  his  arrival,  and  when  he 
did  come,  how  urgently  would  they  entreat  him,  to  begin 
to  read  "  the  book  in  the  sight  of  the  people."  Would 
not  this  precious  book,  be  considered  as  more  estimable, 
than  all  the  treasure  of  the  land,  and  become  their  daily 
study,  as  well  as  their  uniform  directory.  And  to  trans- 
fer the  view,  from  one  of  these  pagans,  to  a  newly  con- 
vinced sinner,  in  our  own  land,  do  we  not  in  his  case, 
aee  the  same  frequency  of  consultation,  the  same  ear- 
nestness of  perusal,  the  same  ardent  inquiry  for  instruc- 
tion, and  comfort.  Is  not  the  blessed  volume,  the  solace 
of  his  mourning  spirit,  his  guide  in  every  doubt,  his  com- 
fort in  every  situation.  Does  he  not  say,  with  David, 
"  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my 
path.  Thy  testimonies  have  I  taken,  as  an  heritage  for 
ever,  for  they  are  the  rejoicing  of  my  heart ;  thy  testi- 
monies also  are  my  delight,  and  my  counsellors."  And 
is  the  Bible  less  useful,  and  less  valuable,  to  the  advanc- 
ed Christian,  than  to  pagan,  or  the  new  convert,  in  our 
own  land,  and,  yet,  do  we  find  that  he  always  has  the 
same  interest,  and  the  same  pleasure,  in  perusing  it. 
The  diminution  of  either,  or  of  both,  should  it  take 


CHRISTIAN    PHILOSOPHY.  113 

place,  may,  in  part,  be  explained,  by  the  fact,  that  all 
first  impressions  are  strongest,  and,  in  the  case  under 
consideration,  the  feeling  at  first  is  peculiarly  strong 
and  keen,  for  it  is  that  of  escape,  from  death  to  life,  and 
he  to  whom  much  is  forgiven,  the  same  loveth  much. 
But,  afterwards,  the  mind  seems  to  settle  down,  into  a 
systematic  belief  of  the  various  doctrines,  and  a  general 
application,  or  appropriation,  of  the  multiplied  promises. 
Sorry  should  I  be  to  say,  that  this  change  indicates  an 
indifference  to  the  gospel  of  reconciliation,  or  to  the 
great  Author  of  redemption.  But  it  does  most  surely 
evince,  that  there  is  not  the  same  keen  sense,  of  the 
greatness  of  the  love  of  Christ,  nor  the  same  lively  de- 
light, in  reading  the  word  of  God.  It  proves  that  there 
is  not  that  state  of  mind,  which  shall  exist  in  heaven, 
where  the  soul  shall  be  filled  with  the  love  of  God,  and 
delight  in  the  contemplation  of  his  mercy.  It  marks 
the  great  difference,  which  exists,  between  the  soul  on 
earth,  and  the  soul  in  heaven,  and  manifests,  beyond  all 
contradiction,  that  the  human  mind  is  quite  unable  to 
love,  or  to  serve  God,  as  he  requires,  and  is  never,  even 
in  the  best  of  men,  wholly  sanctified  here. 

There  are  others,  who,  if  they  read  the  sacred  book 
at  all,  read  it  with  indifference,  and  in  a  disposition  in- 
clined to  construe  its  meaning,  rather  according  to  their 
own  fancy,  than  to  the  words  of  the  record.  Would 
these  men,  if  they  had  never  before  heard  of  a  revelation, 
and  were  suddenly  presented  by  an  angelic  messenger, 
with  even  a  small  portion  of  the  scriptures,  not  receive 
that  portion  with  awe,  and  read  it  with  earnestness  and 
simplicity  of  heart,  as  the  direct  communication  from 
the  Almighty.  And  because  they  have  had  a  fuller  re- 
velation, a  more  copious  book,  still  coming  directly  from 
God,  though  long  in  the  land,  and  not  sent  to  them  alone, 
by  a  special  messenger  from  heaven,  are  they  at  liberty 
to  treat  it  with  more  indifference,  and  to  interpret  its 
meaning  with  greater  latitude.  By  the  law  and  the  tes- 
timony they  shall  be  judged,  and  it  behoves  them  to  look 
well,  and  betimes,  to  the  written  record. 

Knowledge  when  acquired,  is  useless,  unless  it  be  ap- 
plied to  some  practical  purpose.  Human  learning,  one 
of  the  merciful  gifts  of  God,  is  of  no  use,  if  it  do  not 
10 


114  PRINCIPLES    OF 

advance  us  in  the  scale  of  rational  beings,  refine  the 
mind,  increase  our  value  in  society,  instruct  us  how  to 
accomplish  our  laudable  purposes,  to  provide  for  our 
own  wants,  and  to  assist  our  fellow  creatures.  But  the 
knowledge  which  belongs  to  man,  as  a  moral  agent,  is 
peculiarly  important,  and  the  practical  conclusion  from 
it,  is  the  same  with  the  admonition  of  the  Lord — "  seek 
ye  first  the  kingdom  of  God  and  his  righteousness  ;" 
that  is,  seek  first,  and  above  all  things,  eternal  happi- 
ness and  the  means  of  obtaining  it.  Having  in  the 
commencement  of  this  work,  endeavored  to  show  the 
advantage,  of  seeking  that  happiness  which  is  to  be  per- 
petual, and  the  superiority  of  those  things  which  are 
unseen  and  eternal,  over  those  which  are  present  and 
temporal,  I  have  little  to  add,  except  that  this  is  the 
first,  and  most  necessary  duty,  a  man  can  perform  to 
himself.  It  is  as  superior  to  all  others,  as  eternity  is 
superior  to  time.  The  ancient  philosophers  disputed 
about  the  chief  good,  but  we  can  have  no  doubt  with 
regard  to  our  choice,  if  the  pleasures  of  sin  for  a  season, 
be  put  in  competition  with  life  everlasting.  Man,  in 
this  world,  must  make  a  choice,  either  by  his  will  or 
his  conduct.  He  cannot  serve  two  masters.  There  is 
no  medium.  He  must  either  serve  God,  or  the  prince 
of  this  world.  The  words  of  Elijah  may  be  addressed 
to  him.  How  long  will  ye  halt  between  two  opinions  1 
If  the  Lord  be  God,  follow  him — if  Baal,  follow  him. 
He  who  seeks  the  kingdom  of  God,  must  use  the  means 
to  obtain  it.  No  man  can  be  said  to  have  made  a 
choice,  who  does  not  act  on  it.  No  man  can  truly  be 
said  to  desire  a  good,  whatever  it  be,  who  does  not  use 
every  mean  to  obtain  it,  which  is  proportioned  to  its 
value.  If  this  good  be  eternal,  and  great  beyond  all 
present  joys,  beyond  all  our  conception,  every  temporal 
consideration  must  yield.  But  if,  besides  the  greatness 
of  the  future  acquisition,  it  be  evident,  that  even  in  this 
life,  the  ways  of  religion  are  ways  of  pleasantness  and 
peace,  there  is  an  inducement,  even  from  a  regard  to 
present  happiness,  to  perform  this  necessary  duty.  If, 
again,  we  leave  its  inducements  from  the  nature  of  the 
thing  itself,  and  consider  the  authority  by  which  it  is 
recommended,  we  must  be  equally  persuaded,  for  the 


CHRISTIAN    PHILOSOPHY.  115 

admonition  is  given  by  Him,  who  spake  as  never  man 
spake — Him,  in  whom  are  all  the  treasures  of  wisdom, 
and  who  is  by  the  wise  man  styled  "  Wisdom."  If 
Jesus  came  down  from  heaven,  to  obtain  this  kingdom 
for  men,  it  must  be  of  a  value  proportioned  to  the  price 
he  paid  ;  and  if  he  who  is  "  truth,"  urges  it  to  be  sought 
first  and  above  all  things,  it  is  the  greatest  of  errors  to 
neglect  the  advice. 

If  there  be  one  duty  a  man  owes  to  himself,  more  im- 
portant than  another,  it  is  that  of  estimating  aright  the 
value  of  his  soul,  and  were  there  a  single  object,  that 
could  be  expected  to  call  forth  the  exertion  of  one  man 
in  favour  of  another,  and  particularly  of  one,  whom  he 
is  deeply  interested  in,  that  object  would  be,  to  impress 
him  with  a  true  sense  of  the  importance  of  his  imperish- 
able spirit.  A  true  sense,  did  I  say  1  No.  Language 
cannot  convey  such  knowledge.  The  mind  of  man, 
here,  cannot  conceive  the  value  of  the  soul.  It  cannot 
be  understood,  till  we  understand  that  eternity  of  bless- 
edness, or  of  woe,  which  it  is  sure  to  experience.  He 
who  would  endeavour  to  form  some  conception,  of  the 
value  of  an  everlasting  and  immortal  spirit,  may  at- 
tempt to  penetrate,  with  his  imagination,  into  the  abodes 
of  misery,  and  behold  the  unceasing  agony  which  is  sus- 
tained by  fallen  angels,  for  a  period  already  far  exceed- 
ing our  knowledge  or  conception,  or,  the  deep  horror  of 
despair,  which  torments  the  souls  of  those,  who  were 
destroyed  by  the  desolation  of  the  deluge  ;  or  the  state 
of  that  being,  who,  whilst  this  line  is  perusing,  may  have 
been  hurried  to  the  place  of  utter  darkness,  where  there 
is  only  one  continued  lamentation,  one  ever  present  and 
agonizing  anticipation,  of  that  awful  day,  when  the 
soul  shall  be  reunited  to  the  body,  and  sent  to  undergo, 
in  "  the  lake  of  fire,"  that  unutterable  anguish,  which 
God  hath  declared,  shall  never  either  end  or  be  miti- 
gated. If,  from  this  scene  of  horror,  he  turn  the  eye 
to  those  blessed  and  glorious  spirits,  who  are  rejoicing 
in  all  the  happiness  of  heaven,  a  happiness  and  a  joy 
as  far  exceeding  the  power  of  comprehension  here,  on 
the  one  hand,  as  the  misery  of  fallen  and  lost  spirits 
does  on  the  other,  he  may  form  some  faint  notion  of 
the  actual  value  of  a  human  soul.     If  he  also  consider, 


110  PRINCIPLES    OF 

that  between  these  two  states  of  blessedness  and  misery, 
and  every  soul,  there  is  but  a  short  and  uncertain  sep- 
aration, and  that  he  is  treading  on  a  path  which,  may, 
in  one  instant,  and  without  the  slightest  warning,  hurry 
him  hence  into  the  one  state  or  the  other,  and  that  for 
ever  and  for  ever,  I  am  sure  he  must  feel  that  imagina- 
tion cannot  conceive,  far  less  can  words  express,  the 
importance  of  the  soul.  It  was  this  importance,  this 
value,  of  a  human  soul,  so  little  known  and  esteemed, 
by  its  thoughtless  possessor,  which  made  Jesus  under- 
take its  ransom.  And,  can  it  be  supposed,  if  the  salva- 
tion of  souls,  be  so  precious,  as  to  have  demanded  the 
incarnation,  and  sufferings,  and  death,  of  the  Son  of 
God,  that  it  must  not  be  precious,  beyond  all  concep- 
tion. If  the  blessed  Jesus,  who  knew  the  value  of  that 
soul,  he  descended  from  heaven  to  redeem,  wept  over 
the  heedless,  and  impenitent,  of  his  countrymen,  how 
dreadful  must  be  the  condition,  which  called  forth  the 
tears  of  the  Redeemer.  O  !  that  men,  in  this  day  of 
mercy,  in  this  only,  but,  most  uncertain,  period  of  for- 
bearance, would  think  of  those  things  which  belong  to 
their  peace,  even  before  it  be  too  late.  O  !  that  the 
writer,  and  the  reader,  of  this  page,  knew,  as  both  shall 
soon  know,  the  value  of  the  human  soul,  considered  in 
its  power,  and  certainty,  of  enduring  endless  misery,  or 
of  enjoying  eternal  felicity.  Did  we  consider,  how  aw- 
ful it  is  to  be  immortal,  and  what  the  consequences  are, 
of  possessing  an  interminable  existence,  where  both  re- 
collections of  the  past,  and  sure  anticipations  of  the 
future,  shall  continually  identify  themselves  with  the 
present,  and  where  there  shall  be  a  consciousness,  and 
a  feeling,  from  which  we  can  never  flee,  never,  never 
separate  ourselves,  how  differently  should  our  life  be 
spent,  how  insignificant  should  the  evils,  and  how  con- 
temptible the  pleasures,  of  this  world,  appear  to  be. 
How  abstracted  from  the  vanities  of  time,  and  how  ab- 
sorbed in  the  glories  of  eternity,  should  the  mind  be. 
Should  it  not  be  the  burden,  and  the  grievance,  of  the 
heart,  that  it  had  not  the  wings  of  a  dove  to  fly  to  the 
mountains  ;  and  that,  in  this  scene  of  care,  and  of  sin, 
and  of  the  pride  of  life,  and  of  the  intoxication  of 
pleasure,  it  could  not  at  once  quit  all,  and   behold  the 


CHRISTIAN   PHILOSOPHY.  117 

great  and  merciful  Deliverer  of  souls,  and  exclaim, 
"  Thou  knowest  all  things  ;  thou  knowest  that  I  love 
thee  !" 

II. 

The  next  duty  after  acquiring  knowledge,  particular- 
ly of  moral  truths,  is  to  cultivate  the  faculty  by  which 
we  judge  of  moral  conduct.  This,  by  some,  has  been 
called  the  moral  sense,  but  is  generally  known  by  the 
name  of  conscience.  Like  all  other  faculties,  it  is,  in 
its  power  and  acuteness,  under  the  influence,  to  a  cer- 
tain degree,  of  education  and  culture.  It  is  both  an  ac- 
tive, and  an  intellectual  power.  It  is  intellectual,  inas- 
much as  by  it,  we  have  our  notions  of  right  and  wrong, 
merit  and  demerit,  and  all  moral  obligation  or  sense  of 
duty.  It  is  active,  inasmuch  as  the  performance  of  ev- 
ery duty,  of  every  action  receiving  approbation,  must 
be  more  or  less  influenced  by  it,  or  excited  by  its  dic- 
tates. Like  the  other  powers  of  the  mind,  it  comes 
gradually  to  perfection,  and  its  progress  is  much  in- 
fluenced by  instruction  and  unrestrained  exercise. 

Some  have  imagined,  that  the  ideas  of  sweet  and 
sour,  reside  in  the  mind  or  senses,  altogether  independ- 
ent of  the  object  to  which  they  are  referred,  and 
therefore  must  depend  on  the  state  of  the  mind.  That, 
in  the  same  way,  the  ideas  of  virtue  and  vice,  right 
and  wrong,  are  dependent  on  a  moral  sense,  in  which, 
and  not  in  the  actions  or  things  themselves,  these  quali- 
ties lie.  According  to  this  theory,  the  sole  use  of  rea- 
son, is  to  distinguish  between  truth  and  falsehood,  whilst 
virtue  and  vice,  like  the  notions  of  beauty  and  defor- 
mity, belong  to  taste,  morality  depending  on  the  pecu- 
liarity of  the  sense,  which  is  to  perceive  it.  This  the- 
ory, subversive  of  all  radical  distinction  of  good  and 
evil,  rests  on  mere  assertion,  for,  our  notions  of  right 
and  wrong,  must  be  referred  to  reason  and  not  to  taste. 
The  distinctions  of  right  and  wrong,  are  not  arbitra- 
ry, more  than  the  qualities  of  sweet  and  hot.  They  are 
immutable,  and  their  nature  and  existence,  are  no  more 
affected  by  our  taste  and  judgment,  than  truth  and 
10* 


118  riUNCIFLES    OF 

falsehood,  or,  than  the  shining  of  the  sun,  is  dependent 
on  a  man   perceiving  his   light. 

If,  then,  there  be  a  natural  distinction  between  right 
and  wrong,  there  must  be  some  power  of  the  mind, 
capable  of  discovering  the  difference,  in  the  same  way 
as  there  is  a  capability  of  discriminating  between  truth 
and  falsehood.  Blessed  be  God  who  hath  made  us 
rational  creatures,  and  endowed  us  with  those  facul- 
ties, which,  if  rightly  exercised,  lead  to  happiness  and 
peace.  We  have  a  faculty  by  which  we  judge  of  our 
conduct,  and  the  decisions  it  forms,  are  attended  with 
personal  feelings  and  affections,  with  a  strong  senti- 
ment of  approbation  or  disapprobation.  They  gratify 
and  reward  the  man,  who  acts  according  to  the  dictates 
of  conscience,  or  a  sense  of  duty.  They  torment  and 
punish  him   who  transgresses  its  laws. 

In  scripture  we  find  mention  made  of  "  a  pure  con- 
science," by  which  we  may  understand  a  faculty,  ca- 
pable of  readily  distinguishing  between  right  and 
wrong,  a  well  instructed  conscience,  and  the  power  of 
discerning  that  which  is  holy.  We  also  read  of  a  con- 
science void  of  offence,  and  the  testimony  of  a  good 
conscience,  by  which  we  understand  that  the  dictates 
of  conscience,  the  decrees  of  the  court,  have  been 
obeyed,  and  that  the  sentence  is  favourable.  On  the 
other  baud,  we  are  told  of  blindness  of  mind,  and, 
of  a  mind  and  conscience,  which  are  defiled.  We 
therefore  from  scripture,  as  well  as  from  reason,  may 
prove  the  necessity  of  possessing  a  good,  that  is  an 
enlightened  conscience,  and  the  testimony  of  a  con- 
science void  of  offence,  that  is  the  approbation  of 
this  well  instructed  faculty.  It  is  the  duty  of  every 
man  to  cultivate  his  conscience,  which  is  done,  by  mak- 
ing himself  well  acquainted  with  the  will  of  God,  and 
those  duties  ordained  by  him,  and  by  diligently  attend- 
ing to,  and  implicitly  and  promptly  obeying,  the  natu- 
ral admonitions  given  by  conscience,  even  to  those  who 
are  not  acquainted  with  Christianity.  It  is  generally, 
I  do  not  say  universally,  the  case,  that  the  first  and  in- 
stantaneous decision  given  on  any  point,  by  the  unso- 
phisticated conscience,  is  the  most  correct.  For  it  of- 
ten happens   during  subsequent  deliberation,  that  the 


CHRISTIAN    PHILOSOPHY.  119 

judgment  comes  to  be  warped,  by  the  special  pleading 
of  the  inclination.  It  must,  farther,  be  carefully  recol- 
lected, that  the  faculty  is  apt,  imperceptibly,  to  be  in- 
fluenced by  passions  and  various  causes,  and  therefore 
it  is  necessary  to  compare  our  judgment,  with  deduc- 
tions from  the  proper  principles  of  action,  and  partic- 
ularly with  the  rules  delivered  in  the  word  of  God. 
Paul  thought  he  acted  right  in  persecuting  the  Chris- 
tians, and  his  error  lay,  not  in  following  the  dictates  of 
a  misguided  conscience,  but  in  not  using  all  the  means 
in  his  power  to  obtain  better  information,  in  not  can- 
didly examining  the  grounds  on  which  Christianity 
rested.  A  man  is  always  culpable,  even  when  he  fol- 
lows the  dictates  of  conscience,  if  his  conduct  be  wrong, 
provided  he  has  neglected  any  one  mean  in  his  power, 
of  instructing  his  judgment. 

III. 

Another  essential  duty  is  the  regulation  of  our  pas- 
sions and  desires,  according  to  the  rules  of  propriety 
and  virtue. 

Virtue,  is  a  steady  and  fixed  purpose  of  the  heart,  to 
adhere  to  principles  approved  by  the  sense  of  duty, 
to  act  according  to  a  rule  consonant  to  the  judgment, 
and  declared  by  it  to  be  duty.  Strictly  speaking,  it  is 
the  performance  of  every  duty  in  a  perfect  manner, 
and  therefore  it  is  not  to  be  found  in  any  mortal.  Par- 
ticular virtues,  are  fixed  and  perpetual  purposes,  to  per- 
form particular  duties,  as  duties.  One  act  of  justice,  or 
of  benevolence,  does  not  constitute  a  just,  or  a  benevo- 
lent man.  An  act  of  justice,  may  even  be  performed 
without  any  regard  to  justice,  and,  merely,  from  the  influ- 
ence of  passion,  or  the  feeling  of  the  moment.  To  be  an 
act  of  virtue,  it  must  be  performed  from  a  sense  of  duty. 
Virtues  have  been  divided  into  four,  which  were  called 
cardinal,  and  from  which  all  the  rest  sprung.  These 
are  justice,  prudence,  temperance,  and  fortitude,  giving 
rise  to  benevolence,  charity,  patience,  and  all  those 
other  virtues  which  adorn  and  comfort  human  life. 

Vice,  is  the  omission  of  a  duty,  or  the  violation  of  a 
positive  law.     It  generally  originates  from  the  passions, 


120  PRINCIPLES    OP 

as  virtue  does  from  reason  and  conscience.  It  is  not 
an  original  principle  in  the  mind,  for  in  that  case  it 
must  have  been  conferred  by  the  Creator.  But  it  is  a 
perversion  of  our  faculties;  and  to  produce  a  single 
vice,  the  perversion  is  often  very  complex.  All  princi- 
ples which  are  good,  were  originally  implanted  in  man, 
and  he  had,  by  consequence,  a  principle  leading  him  to 
dislike  and  disapprove  of  evil,  though  evil  did  not  then 
exist  in  his  knowledge.  When,  by  sad  experience,  he 
acquired  the  knowledge  of  good  and  evil,  and  his  na- 
ture became  debased,  and  changed,  then,  either  by  de- 
sires, in  themselves,  natural  and  proper,  being  carried 
to  a  degree,  disproportionate  to  the  value  of  their  ob- 
ject, or,  by  the  passions  overcoming  reason,  vice  was* 
produced. 

For  our  present  purpose,  the  operations  of  mind, 
may  be  divided  into  three  classes.  First,  those  which 
are  strictly  intellectual,  as,  our  apprehensions  of  truth 
and  falsehood,  right  and  wrong,  good  and  evil,  our  per- 
ceptions of  existence  and  qualities,  and  the  simple  opr 
erations  of  the  rational  faculties,  of  judgment,  imagina- 
tion, memory,  &c.  These,  are  not  necessarily  productive, 
either  of  feeling,  or  of  volition.  Second,  those  which 
are  associated,  with  sense  of  duty,  and  are  accompanied 
with  fixed  purpose  of  conduct,  which  constitute  virtues 
and  vices.  Third,  those  accompanied  with  considerable 
feeling,  and  which  are  styled,  passions.  These  different 
operations,  may  be  blended  together,  and  may  pass  into 
each  other.  It  is,  also,  necessary  to  observe,  that  there 
is  a  great  connexion,  between  the  mind  and  the  body,  so 
that  many  corporeal  desires,  excite,  directly  or  indi- 
rectly, different,  passions,  and  passions  affect,  more  or 
less,  the  body. 

The  passions  have,  by  some,  been  divided  into  animal, 
selfish,  and  social  ;  or,  by  others,  into  benevolent  and 
malevolent.  In  the  moral  view,  some  are,  in  their  na- 
ture, good,  some  bad,  and  others  indifferent.  Altogether, 
they  constitute  the  greatest  part  of  the  moral  life  of  man, 
for,  the  intellectual  speculations,  would  be  of  no  prac- 
tical consequence,  if  they  had  no  influence  on  the  de- 
sires and  passions.  It  is  of  the  utmost  consequence,  to 
our  present  peace,  and  everlasting  happiness,  that  thestt 


CHRISTIAN    PHILOSOPHY.  121 

be  so  regulated,  as  to  correspond  with  the  strictest  rule 
of  propriety,  and  with  the  perfection  of  our  nature.  Per- 
fection, indeed,  is  not  to  be  obtained  in  this  life,  but 
happy  is  he,  who  strives  most,  to  acquire  the  command 
of  his  passions.  A  regulated  state  of  the  passions,  im- 
plies an  improved  state  of  the  intellectual  powers.  We 
have  two  classes  of  motives,  or  incitements,  to  moral 
action.  The  one,  comprehends  the  passions  and  desires, 
belonging  to  man,  as  an  animal  ;  the  other,  the  rational 
faculty,  peculiar  to  him,  as  an  intellectual  being.  These 
are  often  at  variance,  and  occasion  a  competition,  be- 
tween the  flesh  and  the  spirit.  There  is  no  doctrine 
more  mistaken,  nor  more  mischievous,  than  this — that 
what  is  natural,  is  innocent.  Yet,  under  due  regulation, 
our  natural  desires  are  all  innocent,  but,  like  irregulari- 
ties of  the  mind,  they  may  become  the  cause  of  evil. 
We  are  all,  naturally,  disposed  to  eat  when  hungry ; 
but  does  it  thence  follow,  that  it  is  proper,  or  allowable, 
to  eat  that  which  is  not  our  own,  and  interfere  with  the 
rights  of  another,  or  to  eat  to  gluttony. 

With  regard  to  the  passions,  the  efforts  of  man  have 
been  directed,  either,  to  obtain  a  complete  command 
over  them  all,  and  to  repress  their  operation,  or,  to  era- 
dicate one  class  and  cultivate  another.  The  stoics,  or  phi- 
losophers of  the  porch,  affected,  after  their  master  Ze- 
no,  to  subdue  the  passions  completely,  and  have  them 
so  under  control,  that  they  should  neither  feel  pain  nor 
pleasure,  be  devoid  of  pity  to  others,  and  happy  them- 
selves in  the  midst  of  tortures.  The  philosophers  of  the 
garden,  or  disciples  of  Epicurus,  attended  chiefly  to 
pleasure  and  pain,  seeking  the  one,  and  avoiding  the 
other.  We  must  not,  however,  be  altogether  misled  by 
words,  for  the  Epicurean  philosophers  placed  true  pleas- 
ure, not  in  sensual  gratification,  but  in  a  prudent  care 
of  the  body,  and  a  steady  government  of  the  mind. 
What  the  two  greatest  schools  of  ancient  philosophy 
could  not  accomplish,  the  religion  of  Jesus  teaches  to 
Christians.  It  does  not  profess  to  eradicate  or  destroy, 
that  which  God  hath  given  to  man,  but  it  instructs  him 
how  to  regulate  the  gift,  to  his  advantage  and  tran- 
quility. 

All  operations  of  the  mind,  accompanied  with  much 


122  PRINCIPLES    OF 

feeling,  are  more  powerful  than  others,  and  more  to 
be  dreaded  and  suspected,  as  principles  of  action.  Pas- 
sion is  at  the  best,  a  doubtful  guide  ;  for  even  the  worst 
passions,  during  their  full  influence,  seem,  to  the 
deluded  mind,  to  be  reasonable  and  proper.  They 
obscure  the  judgment,  as  effectually  as  intoxication, 
and  it  is  not  until  they  subside  or  be  gratified,  that 
the  spell  is  dissolved,  and  a  correct  view  of  the  conduct 
obtained.  It  is  therefore  a  good  and  a  safe  rule,  never 
to  act  merely  from  the  impulse  of  passion,  at  least,  when 
the  action  is  to  be  to  the  detriment  of  others,  or  of  our- 
selves. From  the  consequences  of  strong  passions,  and 
the  uncertain  moral  results,  to  which  they  lead,  it  is 
desirable  to  check  every  extravagant  degree,  even  of 
those  which  are  of  a  social  and  happy  nature.  It  is, 
however,  not  merely  useful,  but  an  urgent  duty,  to  en- 
courage all  those  ideas,  which  give  the  mind  an  habitual 
tendency,  toward  the  benevolent  affections,  and  promote 
the  just  operation  of  happy  feelings.  This  is  best  done 
by  dwelling  on  the  doctrines  of  the  gospel,  which 
strongly  inspire  sentiments  of  humility,  contentment, 
gratitude,  love,  hope,  and  joy.  It  is  of  importance,  to 
have  a  disposition  of  mind,  to  be  more  easily  acted  on 
by  what  is  good,  than  what  is  bad.  Disposition,  is  a 
state  of  mind,  which  renders  it  more  susceptible,  of  the 
operation  of  one  set  of  causes  than  of  another.  It  is 
sometimes  constitutional,  one  man  being  more  easily 
elated  or  depressed  than  another — more  cheerful  or 
melancholy — more  disposed  to  be  pleased  or  dissatisfi- 
ed. But,  it  is  also  very  much  under  the  power  of  cul- 
ture, for  the  class  of  passions,  and  principles  of  action, 
we  studiously  or  habitually  indulge,  must  give  to  the 
mind,  a  propensity  to  be  more  easily  acted  on  by  those, 
than  by  their  contraries.  Indulgence  and  repetition, 
diminish  the  influence  of  passive  impressions  on  the 
mind,  but  strengthen  our  active  principles.  In  pro- 
portion as  we  obey  the  sense  of  duty,  the  influence  of 
vicious  temptation  is  lessened.  In  proportion  as  we 
indulge  the  wicked  and  malevolent  passions,  their  force 
is  increased.  The  oftener  we  yield,  the  easier  we 
yield  ;  the  more  we  resist,  the  better  we  fight.  He  who 
daily  endeavours  to  be  virtuous,  acquires  a  virtuous  ha- 


CHRISTIAN    PHILOSOPHY.  123 

bit  and  disposition.  He  who  daily  indulges  in  anger, 
envy,  and  malice,  becomes  a  passionate,  an  envious, 
and  a  malicious  man.  There  is  a  distinction  between 
virtues,  and  virtuous  feelings.  Virtues  originate  in  the 
understanding,  for,  they  are  fixed  purposes,  to  act  ac- 
cording to  a  sense  of  duty  and  propriety.  A  man  may 
perform  these  without  passion  ;  but,  if  the  excitement 
to  actual  performance  be  strong,  there  is  feeling  or  pas- 
sion, as  we  find  in  benevolence  and  charity.  A  man 
may  be  convinced  of  the  duty  of  contentment,  and  may 
strive  to  acquire  it,  and  repress,  as  far  as  possible,  every 
discontented  idea,  every  anxious  wish  for  more,  every 
action  indicating  it.  He  strives  to  learn  with  Paul,  in 
whatever  state  he  is,  therein  to  be  contented.  At  last 
he  may  feel  fully  contented,  and  cordially  acquiesce,  in 
the  appointed  mixture  of  good  and  evil  he  has  received. 
He  may  acquire  a  contented  disposition,  and  be  a  con- 
tented man.  To  procure  a  particular  disposition,  tem- 
per, or  form  of  rnind,  is  not  alike  easy  to  all,  but  is  more 
or  less  difficult,  according  to  the  influence  of  early  edu- 
cation, the  prevalence  of  former  habits,  bodily  constitu- 
tion, and  the  operation  of  external  circumstances.  But 
that  it  is  in  the  power  of  every  one,  by  attention  and 
watchfulness,  to  cultivate  and  improve  peculiar  disposi- 
tions, is  too  evident  to  require  proof.  To  the  Christian, 
the  subject  is  peculiarly  interesting,  and  the  duty  is 
plain.  It  is  a  part  of  the  perfection  to  which  he  is 
called.  He  is  not  called  to  that  which  is  impracticable, 
and  he  is  not  left,  like  the  philosophers  of  old,  or  the 
irreligious  of  modern  times,  to  his  own  unassisted  endea- 
vours, but  is  promised  the  aid  of  the  Holy  Spirit.  But 
one  thing  he  must  carefully  remember — that  which  he 
asks  for,  he  must  incessantly  endeavour  to  obtain. 

If  any  man  inquire  what  passions  ought  to  be,  if  pos- 
sible, eradicated,  I  reply,  in  general,  those  which  imme- 
diately, or  remotely,  prove  injurious  to  ourselves  or 
others — all  which  by  indulgence  lead  to  misery — all 
which  spring  from  vice — all  which  lead  to  actions  not 
approved  of  by  conscience.  Reflection,  may  readily 
point  these  out,  and  the  decision  is  confirmed  by  scrip- 
ture. Anger,  hatred,  malice,  cruelty,  envy,  pride,  dis- 
contentment, revenge,  covetousness,  lasciviousness,  with 


124  PRINCIPLES    OF 

the  vices  which  may  farther  proceed  from  them,  are  to 
hold  no  place,  in  the   heart  of  him,  who  aims  at  Chris- 
tian perfection.     The  apostle  says,  "  Walk  in  the  Spirit, 
and  fulfil  not  the  lust  of  the  flesh  ;  for  the  flesh   lusteth 
against  the  Spirit,  and  the  Spirit  against  the  flesh,  and 
these  are  contrary  the  one  to  the  other."     Then,  having 
enumerated  the  works  of  the  flesh,  springing  from  the 
evil  desires  and   passions,  he  solemnly  warns  the  Gala- 
tians,  that  "  they  who  do  such  things,  shall  not  inherit 
the  kingdom  of  God  ;"  and   reminds  them,  that  "  they 
who  are  Christ's,  have  crucified   the  flesh  with  the  pas- 
sions and   desires  ;"  or,  as  our  translation  has  it,  "  the 
affections  and  lusts."     No  man   then  can   be  Christ's, 
who  suffers   to  live  within  him,  far  less  who  indulges, 
and  habitually  nourishes,   these   evil   passions.      They 
are  to  be  crucified  or  destroyed,  by  repressing  the  first 
feeling  of  passion,  by  constant  watchfulness,  by  earnest 
prayer  for  the  influence  of  the  Divine  Spirit,  and  by  fre- 
quent meditation  on  the  grace  of  God,  which  "  hath  ap- 
peared to  all  men,  teaching  us,  that  denying  ungodliness 
and  worldly  lusts,  we  should  live  soberly,  righteously, 
and  godly  in  this  present  world,  looking  for  the  blessed 
hope,  even  the  glorious  appearing  of  the  great  God,  and 
our   Saviour  Jesus  Christ."     By  thus  viewing  the  pre- 
sent state  as  fast  passing  away,  and   giving  place  to  an 
everlasting  habitation,  our  efforts  are  increased,  and  our 
hopes  animated.     AVe  shall  do  well  to  view  this  life,  and 
all  its  passions  and  desires,  as  dead  men  would  do,  who 
have  entered  on  that  state  which  is  to  last  for  ever,  and 
who  are  no  longer  influenced   by  vain,  and   unreasona- 
ble, and  tormenting  passions.     Peter,  exhorts  all  to  this 
duty,  from   this   powerful   motive :  "  Dearly  beloved,  I 
beseech  you  as   strangers   and  pilgrims,  abstain  from 
fleshly  lusts,    which  war    against   the    soul."     Let  him 
who  readeth  the  admonition,   reflect  on   its  importance 
and  on  its  meaning,    and  without  delay,  endeavour,  by 
the  blessing  of  God,  to  conform  to  it. 

The  advantage  of  regulating  the  passions  and  dis- 
positions is  so  evident,  that  in  all  ages,  it  has  been  a 
theme  for  the  wise  to  expatiate  on.  A  regard  for  tem- 
poral comfort,  setting  aside  all  considerations  drawn 
from  religion,  ought  to  induce  men  to  repress  malice, 


CHRISTIAN    PHILOSOPHY.  125 

envy,  anger,  peevishness,  fretfulness,  sullenness,  discon- 
tent, covetousness,  and  all  the  rest  of  the  black  cata- 
logue, of  vicious  dispositions  and  passions,  which  imbit- 
ter  life,  and  in  proportion  as  they  are  indulged,  cherish 
a  thorn  within  the  breast  of  mankind.  It  is  impossible, 
on  this  subject,  to  speak  too  strongly,  or,  with  sufficient 
earnestness,  to  entreat  those  who  regard  their  happi- 
ness, and  progress  in  Christianity,  to  check  the  very 
first  feelings  of  envy,  hatred,  and  other  vices  ;  and  more 
particularly  to  watch  against  their  indulgence,  in  the 
moment  of  solitary  retirement,  when  the  imagination 
gives  additional  force  to  the  evil.  It  is  not  enough  to 
guard  against  actions  and  expressions,  resulting  from 
feeling,  but  the  mind  itself  is  to  be  kept  pure.  We  must 
not  only  avoid  doing  an  injury,  or  committing  a  vicious 
act,  but  must,  as  far  as  possible,  prevent  the  mind  from 
imagining  it,  much  more  from  dwelling  on  it.  Alas ! 
how  seldom  is  this  strict  discipline  maintained  ? — how 
seldom  is  it  attempted  ?  How  few  even  intend,  to  pre- 
serve constantly  this  watchfulness  over  their  thoughts, 
and  to  let  the  peace  of  God  rule  in  their  hearts  ? 

The  passions  and  affections  to  be  cultivated,  are  those 
which  promote  our  own  happiness,  and  the  good  of 
others.  As  the  evil  feelings,  are  both  passions  and 
vices,  so,  those  of  a  contrary  nature,  are  both  passions 
and  virtues.  But  there  are  also  passions,  which  are 
either  morally  good  or  bad,  according  to  the  causes 
which  excite  them,  as  joy,  sorrow,  fear,  and  hope.  In 
the  encouragement  of  these,  the  motives  must  be  con- 
sidered. But  there  are  passions,  or  affections  more 
decidedly  good,  in  a  moral  view,  as  love,  gratitude,  be- 
nevolence, pity,  contentment,  humility,  patience,  resig- 
nation, and  those  other  states  of  the  mind  which  are 
either  called  virtues  or  passions,  according  to  their 
strength,  and  the  feeling  which  accompanies  them. 
On  this  subject,  we  shall  do  well  to  consider  the  fruits 
of  the  Spirit,  enumerated  by  Paul.  "  The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long  suffering,  gentleness, 
goodness,  faith,  meekness,  temperance."  He  reminds 
the  Ephesians,  that  they  had  walked  according  to  the 
course  of  the  world,  fulfilling  the  desires  of  the  flesh, 
but  exhorts  them,  now,  "  to  walk  worthy  of  the  voca- 
11 


126  PRINCIPLES    OP 

tion,  wherewith  they  were  called,  with  nil  lowliness  and 
meekness,  with  long  suffering,  forbearing  one  another 
in  love  ;"  and  it  is  said,  "  love  worketh  no  ill  to  his 
neighbour,  therefore  love  is  the  fulfilling  of  the  law." 
To  the  Colossians  he  writes,  "  Put  on,  therefore,  as  the 
elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
kindness,  humbleness  of  mind,  meekness,  long  suffer- 
ing," "  forgiving  one  another  ;"  "  and,  above  all  those 
things,  put  on  charity,  which  is  the  bond  of  perfect- 
ness,  and  let  the  peace  of  God  rule  in  your  hearts." 
If  it  become  every  one,  to  reflect  on  the.  importance 
of  the  advice,  to  eradicate  the  evil  passions  and  de- 
sires, it  is  no  less  necessary,  to  seek  after  the  fruit  of 
the  Spirit.  Let  every  man,  solemnly,  consider,  that, 
if  they  alone  are  Christ's,  who  have  crucified  the  affec- 
tions and  lusts,  then,  they  only  possess  the  Spirit,  who 
bear  the  fruit  ;  and  what  was  said  to  the  church  of  old, 
is  still  addressed  to  every  individual,  and  undergoes  no 
change,  even  until  the  end  of  time. 

All  the  motives,  which  actuate  a  man,  are  so  many 
desires.  These,  whether  they  originate  from  the  ani- 
mal or  rational  part  of  man,  become,  by  their  opera- 
tion on  the  will,  the  causes  of  his  actions.  They  con- 
stitute the  prevailing  disposition  of  the  man,  whether 
to  virtue,  or  vice  in  general,  or  to  individual  virtues, 
and  vices  in  particular.  They  stamp  the  moral  cha- 
racter for  integrity,  industry,  benevolence,  malice,  or 
deceit.  They  are  the  parents  of  our  passions,  as  well 
as  our  actions,  and  arise  either  from  the  body,  or  from 
that  state  of  the  mind,  called  opinion,  particularly  in 
so  far  as  that  relates,  to  the  qualities  of  good  or  bad, 
agreeable  or  disagreeable.  They  are  excited,  either 
by  corporeal  sensations,  in  which  case,  their  indul- 
gence is  said  to  be  productive  of  gratification,  or,  by 
the  judgment  we  form  respecting  the  effects  to  result 
from  conduct,  in  which  case,  their  indulgence  is  ex- 
pected to  produce  happiness,  though  this  expectation 
is  seldom  realized.  Were  we  disposed  to  simplify  the 
causes,  it  might  be  said,  that  love  and  dislike,  are  the 
primary  passions,  from  which  the  rest  spring  ;  and 
these,  in  their  most,  extensive  signification,  arise  either 
from   the  animal  or  rational   principle  in  man.      We 


CHRISTIAN    PHILOSOPHY.  127 

are  actuated,  by  the  desire  of  what  appears  to  be  good, 
that  is,  what  gratifies  the  animal  part,  or  pleases  the 
rational  part  of  man — by  the  desire  of  avoiding  what 
is  disagreeable  to  the  animal  part,  or  displeasing  to  the 
rational  part.  But  the  influence  of  objects,  which 
administer  to  the  sensual  feelings,  and  the  selfish  princi- 
ple is  so  great,  that  we  are  apt  to  consider  as  an  enjoy- 
ment, and  a  good  to  be  desired,  that  which  is  really  evil, 
and  to  shun  as  an  evil,  that  which  is  truly  good.  It  is 
therefore,  of  the  utmost  importance,  to  consider  the  real 
character  of  motives,  and  to  determine,  by  reason  and 
conscience,  how  far  they  ought  to  be  allowed  to  ope- 
rate, and  whether,  that  which  we  wish  to  obtain,  be  tru- 
ly good  and  desirable.  Isaiah  pronounced  a  wo  unto 
them,  "  that  call  evil  good,  and  good  evil — that  put  dark- 
ness for  light,  and  light  for  darkness."  The  origin  of 
all  our  misfortunes,  is  this  deceit,  this  false  view  of  good 
and  evil,  which  can  only  be  corrected,  and  tranquillity 
obtained,  by  understanding  the  will  of  God,  and  listen- 
ing to  the  voice  of  conscience.  How  truly,  does  the 
prophet  view  the  treachery  of  the  heart,  and  the  fruitless 
effect  of  instruction.  "  1  knew  that  thou  wouldst  deal 
very  treacherously,  and  wast  called  a  transgressor  from 
the  womb. — O  that  thou  hadst  hearkened  to  my  com- 
mandments ;  then,  had  thy  peace  been  as  a  river,  and 
thy  righteousness  as  the  waves  of  the  sea."  The  prayer 
of  David  was,  "  Give  me  understanding  and  I  shall  keep 
thy  law ;  yea,  I  shall  observe  it  with  my  whole  heart."  He 
who  knows  not  the  true  distinction,  between  good  and 
evil,  between  what  ought  to  be  desired,  and  what  ought 
to  be  avoided,  can  never  regulate  his  passions,  and  culti- 
vate dispositions,  according  to  the  rule  of  true  wisdom. 
Happy  is  he  who  understands,  and  acts  accordingly. 

Before  quitting  this  subject,  I  shall  only  farther  ob- 
serve, that,  although,  we  can  do  much  to  subdue  our  pas- 
sions, and  therefore  ought  constantly  to  exert  ourselves, 
to  overcome  the  bad,  and  regulate  the  good,  and,  al- 
though, we  may  often  voluntarily  excite  passion,  yet,  it 
is  not  always  in  our  power  to  raise  it.  It  is  not  reason- 
able to  expect  that  a  man  shall,  merely,  by  being  desir- 
ed, become  joyful  or  grieved.  Adequate  means  must  be 
employed.     These  will  operate,  more  or  less  readily,  ac- 


128  PRINCIPLES    OF 

cording  to  his  sensibility;  but  by  reflecting  on,  and  en- 
couraging, those  trains  of  thought  or  ideas,  which  give 
rise  to  particular  feelings,  he  may  indirectly  excite  the 
feeling.  To  do  so,  the  mind  must  be,  at  the  time,  con- 
vinced that  the  cause  is  adequate,  and  must  feel  it  to  be 
so.  There  are  three  circumstances,  necessary  to  the 
production  of  passion,  and  on  the  variation  of  which, 
the  degree  of  feeling  depends.  These  are,  the  sensibil- 
ity of  the  mind,  which  is  greater  or  less,  according  to 
constitution  and  culture ;  the  strength  or  force  of  the 
cause,  which,  whatever  its  own  nature  may  be,  is  consi- 
derably influenced  by  the  frequency  of  repetition  ;  and 
lastly,  the  degree  of  attention,  or  direction  of  the  mind, 
to  the  object,  with  as  little  interference  as  possible  from 
other  states  of  mind,  and  particularly  from  those  which 
are  of  an  opposite  nature.  It  is  a  mistaken  notion,  that 
he  who  has  most  sensibility,  and  is  most  frequently  un- 
der the  influence  even  of  good  passions,  is  the  best  and 
happiest  man.  As  health  of  body  consists  in  free- 
dom from  pain  and  infirmity,  and  not  actually  in  corpo- 
real enjoyment,  so  mental  health,  or  permanent  hap- 
piness, consists  in  tranquillity  of  mind,  occasionally  di- 
versified, and  refreshed  by  the  agreeable  passions.  The 
religious  life,  consists  more  in  steady  faith,  and  uniform  pi- 
ety, than  in  strong  feelings.  Many,  no  doubt,  have  these 
so  frequently,  as  to  enjoy  a  portion  of  heaven,  while  on 
earth,  and  all  do,  at  times,  partake  of  the  blessing.  But 
let  no  man  suppose,  that  his  religion  is  to  be  judged  of, 
by  his  feelings  or  passions  alone.  These  are  exceed- 
ingly dangerous,  when  indulged  without  the  control 
of  reason.  Many,  it  is  to  be  feared,  from  sensibility 
of  constitution,  and  erroneously  connecting  feelings, 
produced,  perhaps,  by  very  different  causes,  with  facts 
related  in  scripture,  deceive  themselves  with  regard  to 
their  true  disposition  ;  or,  the  same  sensibility  may 
make  them  feel  strongly,  when  they  think  of  the  love  of 
Jesus  or  the  joys  of  heaven,  but  these  feelings  do  not 
arise  from  personal  religion,  neither  are  they  connected 
with  a  uniform  faith  in  the  doctrines,  and  a  conscien- 
tious practice  of  the  duties,  of  Christianity.  They  can- 
not prove  the  person  to  be  a  Christian,  though  they 
may  prove  him  to  be  an  enthusiast.     In  thus  arguing 


CHRISTIAN    PniLOSOPHT.  129 

against  the  abuse  of  the  passions,  and   the  possibility  of 
a  man  determining  that  he   is,  or  is  not  a  Christian,  by 
the   degree  of  his  sensibility,   I  am   far,  indeed,   from 
speaking  lightly  of  devotional  feelings.     They  are  heav- 
enly cordials,  but  they  are  not  given  alike  to  all.    They 
are,  in  great   measure,   withheld  from   some,  who  are 
even  oppressed   with    heaviness,   perhaps,   for    a  time, 
with  despondency.     It   were   easy  to  say,  that  this  de- 
pends on  constitutional  melancholy,  or  on  a  view  of  sin, 
without  a  proper  view  of  a  Saviour  ;  but,  though  these 
may  frequently  be  the  immediate  causes,  yet  still  this  is 
part  of  the  providence  of  God  respecting  them,  proper 
and  necessary,  in  their   particular  case,  to  lead  them  to 
a  cordial  acceptance  of  a  Redeemer,  and,  ultimately,  to 
terminate  in  heavenly  joy.     Those   who  are   exempted 
from  this  "  heaviness,  through  manifold   temptations," 
may,  nevertheless,  be   denied  the   keen  and  ardent  feel- 
ings of  holy  joy,  which   some   possess.     But  they  have 
no  reason  to  be  discouraged  merely  on   that  account; 
perhaps  they  are  exempted  from  those  fears  and  appre- 
hensions, which  sometimes  may  attack  Christians,  who 
have  the  most  fervent  devotional  joy.     Happy  are  they, 
if  they  possess    that  tranquillity    and   peace    of  mind, 
which,  if  it  do  not  amount  to  joy  or  ecstasy,  never  falls 
to  despondency.      This   happy,  this   desirable  state,  is 
not  to  be  confounded  with  careless  insensibility,   with 
mere   apathy,    but    results    from  a  steady   reliance   on 
Jesus.     Whilst  the    Christian    is   conscious  of  his  sin, 
convinced  of  his  unworthiness,  he  is  also  firm  in  his  de- 
pendence,  on   Him    who   died   for  his  sin,  and   whose 
righteousness    is    infinite.     It  is   this    tranquillity,   this 
peace  of  mind,   resulting   from   faith  in   a    Redeemer, 
which  is  emphatically  styled  "  the   peace  of  God,"  that 
is,  the  peace  communicated   by  God,   and   which  Paul 
declared  to   pass   all  understanding.     It  was  this  inesti- 
mable gift,  that  he  prayed  the   Thessalonians  might  re- 
ceive, when  he  said,  "  Now,  the  Lord  of  peace,  himself, 
give  you  peace  always   by  all  means."     It  was  this  gift 
that  Jesus  promised  to   bis  disciples — "  Peace,  I  leave 
unto  you,  my  peace  I  give   unto  you,  not  as  the  world 
giveth  give  I  unto  you.     Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid." 
11» 


130 


FRINCIPLE3    OF 


Devotional  feeling,  is,  aptly,  called  communion  with 
God,  and  therefore,  if  he  do  not  show  himself  to  us, 
we  cannot  commune  with  him.  But,  though,  this  be 
a  gift  from  God,  yet,  it  is  promised,  that  those  who 
seek  him  shall  find  him.  They  must,  however,  seek 
him  by  the  appointed  means,  and  through  Jesus.  All 
joy,  which  is  well  founded,  must  proceed  from  un- 
derstanding, believing,  and  being  satisfied  with  the 
work  of  Christ,  and,  from  a  persuasion,  that  he  is  the 
Redeemer  of  the  individual,  which  persuasion  is  com- 
municated by  the  Spirit.  The  prayer  of  Paul,  for  the 
primitive  Christians,  was  exactly  to  this  effect :  "  Now, 
the  God  of  hope,  fill  you  with  all  joy,  and  peace,  in 
believing,  that  ye  may  abound  in  hope,  through  the 
power  of  the  Holy  Ghost."  He  prayed  that  they  might, 
through  these  means,  have  both  uniform  tranquillity 
and  devotional  joy.  Peter,  speaks  also  of  this  joy,  as 
arising  from  faith.  Of  Christ,  he  saith,  "  whom  having 
not  seen,  ye  love  ;  in  whom,  though  now  ye  see  him  not, 
yet  believing,  ye  rejoice  with  joy  unspeakable  and  full 
of  glory."  Faith,  then,  is  the  foundation  of  all  joy  ; 
but  it  must  not  be  forgotten,  that  there  may  be  faith, 
without  joy,  "  full  of  glory."  Many  sincere  Christians, 
have  comfort  and  peace,  but  not  joy.  The  degree  of 
comfort,  varies,  with  the  strength  of  faith,  and  the  frame 
of  mind.  Comfort  and  consolation,  proceed,  by  the 
power  of  the  Spirit,  from  the  expectation,  and  assur- 
ance, of  ultimate  deliverance  from  sin  and  its  consequen- 
ces. They  are  founded  on  a  persuasion,  of  the  stability 
of  the  promises  of  God,  and  on  a  conviction,  that  we  ara 
willing,  and  determined  to  rely  on  these,  and  rest  on 
Jesus,  alone,  for  salvation.  Joy,  is  a  greater  degree  of 
this  happiness,  and  proceeds  from  the  hope  of  glory, 
which  is  founded  on  firm  faith  in  Christ.  Gratitude  and 
love,  are  also  powerful  causes,  producing  religious  joy 
and  delight.  They  result  from  a  clear,  and  immediate, 
view  of  the  infinite  mercy  of  God,  and  his  grace  to  the 
individual.  As  they  arise  from  the  feeling  of  obliga- 
tion, they  will,  making  allowance  for  the  different  de- 
grees of  sensibility,  be  proportioned  to  the  apprehension 
of  the  benefit,  and  the  value  set  upon  it.     A  good  rule 


CHRISTIAN    PHILOSOPHY.  131 

to  judge  by,  is,  to  compare  the  feeling  of  the  same  indi- 
vidual in  temporal  and  spiritual  affairs. 

If  we  feel  more  joy  at  one  time  than  another,  from 
the  contemplation  of  the  same  truths,  it  is  because  the 
mind  is  better  fitted,  at  that  time,  for  the  production  of 
that  feeling.  Such  frames,  or  dispositions,  are  repre- 
sented, like  all  other  spiritual  gifts,  as  the  operation  of 
the  Spirit.  But,  like  other  acquisitions,  this  is  to  be 
sought,  and  promoted,  by  the  appointed  and  natural 
means.  It  is  to  be  asked  by  prayer,  and  encouraged  by 
meditation,  and  the  cultivation  of  personal  religion.  In 
particular,  we  are  to  reflect  on,  and  endeavour  to  feel 
the  power  of,  the  world  to  come,  to  consider  what  we 
are  by  nature,  what  has  been  done  for  us,  and  to  what 
undeserved  hope  we  are  raised.  Deep  meditation,  on 
the  mercy  of  God,  and  the  love  of  Christ,  is  the  most 
likely  mean  to  excite  devotional  delight.  The  mystery 
of  redemption,  is  said  by  Paul,  in  his  epistle  to  the 
Romans,  to  be  the  cause  of  their  rejoicing,  in  the  hope 
of  glory.  We  are  to  encourage  this  happiness  and  tran- 
quillity, by  repressing  sin,  and  cultivating  personal  holi- 
ness ;  "  for  the  kingdom  of  God,  is  not  meat  and  drink, 
but  peace  and   joy  in  believing." 

Faith,  hope,  and  love,  are  three  of  the  Christian 
graces,  which  produce  assurance,  joy,  and  gratitude. 
These  kindle  the  heart  into  praise,  and  fill  the  soul  with 
heavenly  feelings.  They  give  some  conception,  of  what 
the  disciples  felt,  when  they  said,  "  did  not  our  heart 
burn  within  us,  when  he  talked  with  us  by  the  way?" 
There  are  other  Christian  sentiments,  capable  of  pro- 
ducing keen  feelings,  though  not  directly  productive  of 
joy  or  consolation.  Amongst  these,  we  reckon  humility, 
self-reproach  for  sin,  hatred  to  sin,  patience,  resigna- 
tion, trust  in  God. 

To  conclude,  we  have  experience  of  the  difficulty 
of  turning  the  mind,  to  particular  points,  and  pursuits, 
even  in  temporal  employment,  and  in  literary  specula- 
tion. Every  man  knows,  that  however  much  he  may 
be  inclined,  he  cannot  always,  when  he  wishes  it,  turn 
his  thoughts  into  the  desired  channel,  or  prosecute 
ideas  with  facility  and  advantage.  He  requires  to  pre- 
pare his  mind,  and  sometimes  even  the  best  preparation 


132  PRINCIPLES    OF 

fails.  The  same  holds  true,  in  some  respects,  with 
religion.  We  may,  often,  by  meditation  on  the  doc- 
trines of  the  gospel,  bring  the  mind,  by  the  blessing  of 
God,  into  a  happy  frame,  for  this  is  an  appointed  or 
natural  mean.  But,  at  other  times,  when  the  Spirit 
worketh  not,  our  devotions  are  cold  and  languid,  though 
amidst  the  oppression  or  indifference,  the  heart  may 
truly  say,  "  Lord,  thou  knowest  all  things — thou  know- 
est  that  I  love  thee." 

IV. 

A  fourth  duty,  and  which,  indeed,  might  be  included 
in  the  preceding,  is  self-denial.  The  scriptures  uni- 
formly consider,  and  represent,  this  life,  as  a  pilgrim- 
age, and  the  world,  as  an  enemy's  country.  The  spirit 
of  the  world,  is,  diametrically,  opposite  to  the  spirit  of 
Christianity,  and,  therefore,  the  first  demand  made  on 
the  pilgrim,  is  to  renounce  the  world.  This  does  not 
imply,  that  he  is  to  withdraw  himself  from  the  duties  of 
life,  from  secular  cares,  from  intercourse  with  mankind. 
They,  who  hope  to  escape,  by  abstracting  themselves 
from  the  active  pursuits  of  life,  and  devoting  them- 
selves to  the  retirement  of  the  cloister,  only,  exchange 
temptations  of  one  kind,  for  those  of  another.  They, 
are  no  more  renouncing  the  world,  than  the  merchant, 
who  is  daily  engaged  in  business.  The  apostolic  in- 
junction is,  be  not  conformed  to  the  world,  renounce 
its  earthly  spirit,  its  temporal  desires,  its  opposition  to 
the  spirit  of  the  gospel.  Look  not  so  much  for  the 
enemy  without,  as  within.  Expect  to  find  its  spirit  in 
your  own  heart,  following  you  wherever  you  go,  in  ac- 
tivity, and  in  retirement,  in  the  hours  of  business,  and, 
unhappily,  even  in  the  moments  of  devotion.  Consid- 
er it  is  an  evil  genius,  perpetually,  haunting  you,  con- 
tinually, seducing  the  mind  from  heaven  to  earth,  for 
ever,  preferring  temporal  enjoyment,  and  sinful  plea- 
sure, to  the  prospect  of  future  happiness,  and  the  hope 
of  glory.  The  duty  of  a  Christian,  then,  is  to  form  a 
right  estimate  of  the  spirit  of  this  world,  of  the  cares, 
occupations,  and  pleasures  of  life,  compared  to  the 
spirit  of  Christianity,  to  a  life  of  faith,  aud  of  conformi- 


CHRISTIAN    PHILOSOPHY.  133 

ty  to  the  will  of  God.  The  spirit  of  the  world,  em 
braces  all  the  things  of  time,  the  pleasures  of  sense, 
carnal  sloth,  and  the  passions  of  an  unrenewed  heart. 
The  spirit  of  Christianity,  embraces  the  example  of 
Christ.  The  first,  is  natural,  the  second,  acquired. 
The  first,  is  the  native  growth  of  the  soil,  and  requires 
to  be  rooted  out.  The  second,  is  to  be  planted  in  its 
place,  and  demands  constant  cultivation.  Conformity 
to  this  world,  is  the  worship  of  an  idol,  the  love  of  a 
false  god,  even  "  the  god  of  this  world  ;"  and  it  is  just  as 
reasonable  to  call  a  man  a  Christian,  who  sets  his  af- 
fections on  this  world,  and  obeys  its  maxims,  as  to  say, 
that  the  votary  of  Juggernaut,  is  a  disciple  of  Christ. 
To  have  right  notions,  of  the  tendency  of  this  idol- 
atry, is  no  less  necessary,  than  to  have  right  notions, 
of  the  service  demanded  by  God  ;  for  the  one  is  in  di- 
rect opposition  to  the  other.  It  was,  therefore,  a  wise 
advice  of  one  apostle,  "mortify  your  members  which 
are  on  earth  ;"  and  of  another,  "  I  beseech  you,  as 
strangers  and  pilgrims,  abstain  from  fleshly  lusts,  which 
war  against  the  soul."  Were  these  admonitions,  duly 
considered,  and  obeyed,  how  different  would  mankind 
be,  and  how  much  should  we  advance  in  Christian  per- 
fection ?  We  should,  then,  overcome  the  world  by 
faith,  and  be  able,  with  Paul,  to  rejoice  and  glory  in 
Christ,  by  whom  the  world  is  crucified  unto  us,  and  we 
unto  the  world.  The  connexion  is  dissolved,  we  are 
now  indeed  strangers,  and  attentive,  only,  to  our  pil- 
grimage. With  the  world,  and  its  spirit,  we  have  done. 
We  look  on  present  things,  on  present  pleasures  and 
pains,  as  fleeting  fast  away,  and,  through  Christ,  we 
lay  hold  on  eternal  life,  and  think  not  of  the  vanities 
around  us.  Alas  !  how  short  is  the  victory  ?  How 
soon  do  these  vanities,  enervate  our  exertions,  these 
trifles,  divert  our  thoughts  from  heaven  1  We  are  ex- 
cited, therefore,  to  constant  diligence,  to  make  our  call- 
ing and  election  sure.  We  are  called  to  differ  in  eve- 
ry temper,  and  way  of  life,  from  the  world,  to  renounce 
its  pleasures,  to  despise  its  maxims,  to  reject  its  tempta- 
tions, to  rise  above  its  cares  and  its  evils,  and  to  keep 
out  of  the  vortex  of  its  passions.  We  are  called,  as 
strangers  and  pilgrims,  to  view  this  world,  as  the  dead 


134  PRINCIPLES    OF 

now  do,  who  have  quitted  it  for  ever,  and  who  no  long- 
er are  interested  in,  or  beguiled  with,  its  vain  and  fleet- 
ing visions   and  are  no  more   mocked,   and   deluded,  by 
its  cares  and  pleasures,  its  phantoms  and  desires.     We 
are  called  to  live  in   constant   watchfulness,  in  earnest 
prayer,  in  holy  fear  of  contamination,  in  perpetual  pro- 
gress toward  the  heavenly  city.      We  are  called  to  deny 
ourselves  all  sinful  or   hazardous   indulgence,   to  avoid 
tampering  with  temptations,  to  reject  the  desires  of  the 
flesh,  and  of  the  eyes,  and  the  pride  of  life,  to  renounce 
the  vanity  of  riches,  to  live   in  humility,   to   love   our 
neighbour,  to   bless  our  enemies,  to  give  up  our   heart 
and  affections  to  God,  to  follow,   strictly,   the  example 
of  Christ,  and  to  desire,  and  strive  to   live  on   earth,  as 
we  hope  to  do  in   heaven.     Self-denial  is  not  a  tempo- 
rary act,  an  occasional    duty,  it  is  part  of  the  Christian 
life  itself;  it  must  be  perpetual  in  its  operation  ;  it  must 
enter  into  every  part  of  our  conduct,  into  the   thoughts 
and  actions  of  every  hour.      But  this  is   not  an    easy 
task.     We  are  led  to  consider  it  as  a  warfare,    and  are 
exhorted  to   fight  the  good  fight.     No  man  is  exempted 
from  the  battle.     He  can  only  avoid  it,  by  yielding  him- 
self a  captive  to  the  adversary,  for  he  may    depend    on 
the  assault  being  continued,   till  the  very  end   of  the 
day.     Now,  if  he  choose  to  decline  the  combat,  he  en- 
ters the  number  of  captives,  who  are   under  the  god  of 
this  world,  and  I  do    not  at  present   address  him.     But, 
if  he  lay  claim  to  the  character  of  a  Christian,  he   must 
prefer  suffering  affliction  with  the    people    of  God,    ra- 
ther than  the  enjoyment    of  the  pleasures    of  sin,  for  a 
season.     It  is,  indeed,  but  for  a  season,   that  any  man 
can  enjoy  them.     A  season,  which  is  less   than    a   mo- 
ment, when  compared  to  the  duration  of  his    existence. 
It  was  said  of  Judas  Iscariot,  that  it  had  been    good  for 
him  he  had  never   been  born.     But,  were   the  punish- 
ment of  the    wicked   not   eternal,    were  it  certain,  that 
at  the  end  of  the  longest  period,  the    imagination    can 
conceive,  he  should  be  liberated  from  torment,    and  ad- 
mitted into  heaven,  it   would  indeed    have  been   good 
for   him  that  he  had  not  been  born  ;  for  a  definite  pe- 
riod of  misery,  can  bear  no  proportion  to  an  eternal  du- 
ration of  happiness.     Now,  this  being  the  case,  it  surely 


CHRISTIAN    PHILOSOPHY.  135 

is  the  greatest  of  all  follies,  to  put  the  short  span  of  life 
in  competition  with  eternity,  and  to  forfeit  everlasting 
happiness,  for  the  sake  of  a  season,  a  few  months,  or 
years,  of  sinful  pleasure,  or,  to  speak  more  correctly,  of 
sinful  conduct,  for  they,  who  have  drank  deepest  of 
the  cup,  can  best  tell  whether  it  can,  indeed,  be  called 
pleasure. 

Self-denial,  and  separation  from  the  principles  of  the 
world,  are  difficult,  in  proportion  to  the  power  of  the 
spirit  of  the  world.  He  who  is  translated  to  heaven, 
and  completely  sanctified,  would  there  feel  the  power 
of  this  world,  and  its  love,  and  its  maxims,  and  pursuits, 
as  intolerable  evils.  He  would  shun  its  spirit,  as  that 
deadly  foe,  which,  on  earth,  had  tried  to  bereave  him  of 
the  blessedness  he  enjoys.  Now,  he,  who  is  animated 
with  the  hopes  of  heaven,  and  possesses  that  holy  spirit, 
which  is  to  be  found  there,  will,  even  on  earth,  avoid, 
and  dislike,  the  principles,  and  desires,  of  worldly  life, 
with  a  force,  and  a  feeling,  proportioned  to  the  degree 
of  his  sanctification,  or,  to  the  resemblance  he  has  ac- 
quired to  the  heavenly  state.  In  proportion  as  the 
heavenly  spirit  prevails,  in  the  same  proportion,  does  the 
worldly  spirit  leave  him.  His  conversation,  is  already 
in  heaven,  and  there  may  be,  by  the  grace  of  God,  a  state 
on  earth,  so  subdued,  so  sanctified,  as  to  be  rather 
the  commencement  of  the  blessedness  of  the  celestial 
city,  than  the  termination  of  a  weary  pilgrimage,  through 
an  enemy's  country.  There  may  be  that  happy,  or  holy 
condition,  in  which  self-denial  shall  consist,  as  much,  in 
still  mingling  with  the  world,  as,  in  shutting  out  its  van- 
ities, and  renouncing  its  spirit.  Yet,  even  in  this  state 
of  high  advancement,  by  the  work  of  the  Holy  Spirit, 
the  soul  is  most  humble,  most  alive  to  the  remains  of  sin, 
most  grieved  by  their  presence,  and,  so  far  from  enter- 
taining pride,  and  vain  confidence,  is,  at  seasons,  cast 
down  with  fears  and  apprehensions,  only  to  be  over- 
come by  prayer,  and  faith  in  the  perfect  and  effectual 
salvation  of  a  Redeemer. 

Man,  must  renounce  this  world,  if  he  hopes  to  pos- 
sess that  which  is  to  come.  Our  Redeemer,  in  his  in- 
tercessory prayer  for  his  followers,  draws  the  distinction 
unequivocally.     He  separates  them  from  the  world,  by 


136  PRINCIPLES    OP 

a  line,  which  no  man  can  pass.  His  expression  is  aw- 
ful, it  was  uttered  solemnly  on  earth,  just  before  hig 
sacrifice,  and  continues  to  be  repeated  in  heaven.  "  I 
pray  for  them,  I  pray  not  for  the  world  ;  they  are  not 
of  the  world,  even  as  I  am  not  of  the  world."  Let  no 
one  then  deceive  himself;  he  must  belong,  either  to 
Christ,  or  to  the  world,  and,  he  can  be  at  no  loss  to 
determine  his  place,  if  he  attend  to  a  rule,  which  ia 
simple,  but  strict.  "  His  servants  ye  are  whom  ye  obey. 
No  man  can  serve  two  masters."  The  apostle  Paul, 
assures  the  Galatians,  that  Jesus  "  gave  himself  for  our 
sins,  that  he  might  deliver  us  from  this  present  evil 
world,"  that  he  might  deliver  us  from  its  character  and 
pursuits,  from  its  sins  and  vanities,  from  its  fate  and 
destruction.  He  delivers  his  people  from  its  dominion 
here,  separates  them  from  the  men  of  the  world,  and, 
finally,  by  death,  delivers  them  from  all  its  trials  and 
pains. 

The  duties  of  self-denial,  of  government  of  the  pas- 
sions and  desires,  of  watchfulness,  are  so  connected 
with  each  other,  and  with  renunciation  of  the  world, 
that  practically  they  cannot  be  separated.  Nor  can 
any  man,  make  much  proficiency  in  these  duties,  who 
does  not  look  to  the  Divine  assistance,  and  anxiously 
implore  the  influence  of  the  Spirit  of  Him,  who  said, 
watch  and  pray  lest  ye  enter  into  temptation.  Self-de- 
nial, is  essential  to  the  Christian  character.  Jesus, 
hath  expressly  declared,  "  If  any  man  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross  daily, 
and  follow  me."  This  injunction  strikes  at  the  heart 
itself ;  it  does  not  merely  embrace  the  outward  con- 
duct and  actions  of  men,  but  the  very  thoughts,  the  af- 
fections, and  principles  of  action.  What  is  this  great, 
and  fundamental  duty,  of  self-denial  1  What  is  it  to 
take  up  the  cross  1  Man  is  to  be  considered  as  capti- 
vated with  the  things  of  this  life — his  affections  are 
earthly  and  sensual.  He  is  prone  to  evil,  and  back- 
ward to  that  which  is  good.  He  loves  the  pleasure  of 
ain,  and  prefers  the  gratification  of  the  present  mo- 
ment, to  future  happiness.  Innumerable  temptations, 
assail  him  from  without  and  within — there  is  a  perpet- 
»al  desire  not  merely  to   yield   to  those  which  present 


CHRISTIAN    PHILOSOPHY.  137 

themselves,  but  even  to  go  in  quest  of  others,  whilst  to 
all  good  purposes,  and  virtuous  actions,  he  is  shame- 
fully inactive  and  full  of  sloth.  He  has  no  objection  to 
future  happiness  ;  on  the  contrary,  he  has  an  ineffi- 
cient wish  for  it,  but  will  not  procure  it  at  the  ex- 
pense of  the  present.  Such  is  the  natural  state  of  man, 
and  this  state  he  is  to  deny.  He  is  to  renounce  every 
sin,  but  especially  those  which  most  easily  beset  him. 
He  is  to  guard  against  every  thing,  which  may  operate 
as  a  temptation,  or  lead,  even  remotely,  to  a  violation 
of  duty.  He  is  to  fulfil  every  duty,  and,  especially  be 
watchful,  that  he  neglect  not  those,  to  which  he  is  the 
least  disposed.  There  is  no  self-denial,  no  praise  due, 
when  he  performs  those  duties  to  which  his  natural  dis- 
position leads  him,  whether  these  may  be  benevolence 
or  justice.  Sell-denial,  on  the  contrary,  is  the  victory 
of  the  Christian  over  his  passions,  his  evil  habits,  his 
bad  inclinations.  It  is  a  melancholy  truth,  that  many 
are  satisfied  with  a  partial  self-denial,  choosing  those 
duties  for  performance,  which  they,  from  habit  or  tem- 
perament, find  most  easy.  They,  so  far  from  extend- 
ing the  principle,  to  every  part  of  life,  to  every  ope- 
ration of  the  mind,  seem  to  consider  that  this  partial, 
and  imperfect  self-denial,  leaves  them  at  liberty,  to  in- 
dulge in   every  other  respect. 

We  are  not  only  to  renounce  every  sin,  and  abstain 
from  every  thing  unfavourable  to  our  Christian  pro- 
gress, we  are  not  only  to  perforin  with  fidelity  every  du- 
ty, but,  we  are  also  to  be  active  and  vigilant  in  the 
government  of  our  mind,  and  in  the  direction  and  em- 
ployment of  its  powers.  There  is,  scarcely,  a  greater 
enemy  to  improvement  of  every  kind,  than  sloth,  or  in- 
dolence of  mind,  which  permits  its  faculties  to  sleep, 
and  is  ever  apt  to  procrastinate  exertion.  It  postpones 
examination,  palsies  the  purposes  of  amendment,  sus- 
pends vigilance  against  temptation,  binds  the  will  to 
the  present  moment,  enters  into  league  with  every 
pleasure,  repels  every  duty,  and  may  truly  be  said  to 
resemble  the  thorns,  which  choke  the  growth  of  the 
seed. 

The  first  step  to  sin,  is  an  imperfect  and  weak  im- 
pression of  the  holiness  of  God,  and  of  his  majestv-  A 
12 


138  PRINCIPLES    OP 

listless,  cold,  acknowledgment  of  the  purity  and  great- 
ness of  God,  uniformly,  is  productive  of  indifference 
Avith  regard  to  sin.  It  is  the  deficiency  of  this  know- 
ledge and  feeling,  of  the  awful  holiness  of  Jehovah, 
which  renders  man  so  prone  to  sin,  for  his  mind  is 
indeed  darkened,  and  he  knows  not  God.  The  angels, 
and  the  spirits  of  the  just,  whilst  they  magnify  and 
praise  the  whole  attributes  of  God,  adore  as  the  most 
essential  of  all,  if  such  an  expression  may  be  used,  his 
infinite  purity,  and  cease  not  day  or  night  to  cry,  Holy, 
holy,  holy.  The  contemplation  of  the  infinite  holiness 
of  God,  seems  to  employ  all  the  powers  and  faculties  of 
a  pure  spirit  in  heaven  ;  and  can  we  suppose  that  had 
Adam,  in  the  garden  of  Eden,  beheld  and  felt,  as  he 
afterwards  did,  in  the  paradise  of  Jesus,  the  holiness  of 
God,  in  all  its  majestic  infinitude,  he  would  so  easily 
have  yielded  to  sin,  and  thereby  defied  the  essential  at- 
tribute of  God  1  What  must  be  the  feeling  of  the  re- 
deemed soul,  on  entering  into  the  presence  of  holiness, 
infinite,  and  essential  holiness  !  It  must,  indeed,  be  a 
heavenly  feeling,  to  experience  the  glowing  gratitude, 
the  humble  yet  fervent  love,  tbe  ecstatic  joy,  which  the 
ransomed  and  sanctified  sinner  does,  on  beholding,  and 
truly  knowing,  for  the  first  time,  the  purity  of  God,  and 
the  richness  of  that  mercy,  which  saved  him,  from  the 
condemnation,  of  a  world  lying  in  wickedness.  But, 
alas,  there  is  perhaps  another  spirit,  who,  at  the  same 
moment,  left  this  land  of  ignorance,  and  who  now,  with 
far  different  feelings,  has  an  equal  knowledge,  of  the 
holiness  of  Jehovah.  It  would  require  the  power  of  an 
inspired  tongue  to  tell,  and  the  capacity  of  a  disembo- 
died spirit  to  understand,  the  horror  of  a  guilty  soul, 
snatched,  perhaps,  suddenly,  away  from  a  life  of  levity, 
and  regardlessness  of  God,  possibly,  from  a  body  struck 
down  in  the  active  pursuit  of  sin,  and  now,  in  one  mo- 
ment, made  to  behold  and  comprehend,  and  be  indeed 
filled  with  the  agonizing  knowledge,  of  the  holiness  of 
God.  The  accursed  spirits  who  had  so  long  blinded 
and  deceived  him,  and  who  hurry  this  wretched  soul, 
to  the  abodes  of  darkness  and  everlasting  misery,  now 
appear,  in  all  the  hideous  and  dreadful  reality  of  impu- 
rity, contrasted  with  holiness  :  and  the  deluded  soul, 


CHRISTIAN    PHILOSOPHY.  139 

abandoned  and  renounced  by  tbe  God  be  had  neglected, 
and  tormented  by  the  spirits  he  detests,  but  by  whom 
he  is  held  in  bondage,  laments,  amidst  blasphemies  and 
never-ending  remorse,  that  in  the  day  of  grace,  and  of 
mercy,  he  would  not  believe  that  the  Lord  God,  his 
Judge,  was,  in  very  deed,  a  holy  God,  and  true,  when 
he  declared,  that  the  soul  which  sinneth  shall  die. 
Who  amongst  those,  who  yet  remain  in  the  land  of 
hope,  and,  who,  with  many  and  feivent  prayers,  en- 
deavour to  behold  clearly,  and  feel  powerfully,  the  ho- 
liness of  God,  can  indulge  in  sin,  which  is  hateful  to 
him,  or,  daringly,  affront  the  Divine  Majesty,  by,  wil- 
lingly, doing  what  must  provoke  his  anger  1  This  were, 
indeed,  acting  towards  God,  as  a  man  durst  not  do  to 
his  fellow  mortal.  It  ought,  then,  to  be  the  studious 
effort  of  every  one,  to  keep,  deeply  impressed  on  his 
mind,  a  sense  of  the  glory  and  holiness  of  God,  to  con- 
sider what  is  required  by  God,  what  is  displeasing  to 
him,  and,  that  not  the  most  secret  thought,  or  desire  of 
the  heart,  is  unobserved  or  unremembered  by  him. 
Every  Christian,  feels  and  laments,  that  he  is  too  much 
disposed,  to  possess  the  ultimate  advantages  of  religion, 
without  its  present  restraints,  and  that  he  is  reluctant 
to  give  up  his  evil  thoughts,  and  careless  habits,  for  a 
future  good.  He  is  persuaded,  of  the  reality  of  the 
doctrines  of  Christianity,  and  conscious  that  he  ought 
to  obey  its  laws,  and  trust  to  its  promises.  But  he 
feels,  that,  too  often,  he  only  assents  with  the  judg- 
ment, whilst  he  controls  not  the  affections.  Indolence, 
the  desire  of  present  gratification,  the  power  of  tempo- 
ral objects,  the  natural  disposition  of  the  heart  to  vain 
and  sinful  thoughts,  on  the  one  hand,  and,  on  the  other, 
imperfect  knowledge  of  the  glory  of  God,  Avant  of 
love  to  him,  and  weakness  of  faith,  contribute,  to  make 
him,  still,  do  those  things,  which  he  disapproves  of,  and 
convince  him,  that  he  is  an  unprofitable  servant. 
There  must,  then,  be  a  continual  watchfulness,  a  con- 
stant endeavour,  to  promote  the  good,  and  repress  the 
bad.  The  desires  and  thoughts,  may  be  compared  to  a 
bird,  always  ready  to  fly  away.  The  instant  that  vig- 
ilance is  relaxed,  they  wander  after  sin  and  vanity. 
The  more  they  are  neglected,  the  farther  do  they  stray, 


140  PRINCIPLES    OF 

and  the  oftener  they  wander,  the  more  easily  do  they 
break  loose,  until  the  mind,  at  length,  be  sensible  of  no 
control,  and  the  soul,  which  once  trembled  at  sin,  now 
commits  it  with  apathy.  Would  any  Christian  be  in- 
formed, why  he  commits  sin,  the  answer  is,  because  he 
forgets  to  watch  and  pray  against  it.  He  lets  down  his 
ideas  of  the  holiness  of  God,  and  his  fierce  anger 
against  iniquity.  He  is  less  sensible,  than  formerly,  of 
danger  ;  his  faith  in  Jesus  is  less  active  ;  his  love  is 
colder  ;  he  yields  to  indolence,  and  the  allurement  of 
temptation,  to  omit  a  duty,  or  transgress  a  law.  Per- 
haps, that  most  dangerous  and  deceitful  state  prevails, 
in  which,  he  sinks  into  sloth,  or,  even,  violates  an  ex- 
press commandment,  more  readily,  from  the  hope  of 
forgiveness  through  Christ,  trusting,  supinely,  to  the 
sacrifice  of  Jesus,  without  considering,  sufficiently, 
that  they  who  are  to  be  delivered  from  the  punishment 
of  sin,  are  also  delivered  from  its  power. 

The  necessity  of  activity  is  urgent.  The  cry  for  the 
Spirit  ought  to  be  earnest.  The  constant  prayer,  ought 
to  be,  for  an  increase  of  the  faith,  which  overcometh  the 
world.  The  Christian,  though  sanctified  by  the  Holy 
Ghost,  is  not  yet  sanctified  "  wholly,  soul  and  body." 
There  is  still  a  law  within  him,  warring  against  his  spi- 
rit. The  cares,  pursuits,  pleasures,  and  pains  of  this 
world,  have  still  a  powerful  influence.  His  heart  and 
affections  are,  still,  too  much,  set  on  the  present  moment. 
His  love  to  God,  is  opposed  by  love  of  the  world.  His 
desire  of  heaven,  is  weakened  by  his  ties  to  earth.  His 
views  of  eternity,  darkened  by  those  of  time.  His 
Christian  graces,  counteracted  by  antichristian  pas- 
sions, and  dispositions,  humility  by  pride,  charity  by  en- 
vy and  hatred,  benevolence  by  selfishness,  hope  by  in- 
difference, faith  by  distrust,  love  by  malice  or  dislike, 
gentleness  by  anger,  resignation  by  discontent,  the  hope 
of  glory  by  the  desire  of  pleasure,  the  enjoyment  of  God, 
by  the  vanities  and  frivolities  of  life. 

V. 

A  fifth  duty,  connected  with,  and  essential  to  the  two 
last,  is,  a  careful  regulation  of  the  train  of  thought,  par- 


CnmSttAS   PHILOSOPHY.  141 

ticularly,  with  a  view  to  acquire  good  habits.  Habit,  is 
an  original  principle  in  the  mind,  which  must  always 
operate.  The  mind,  is  like  a  garden,  which,  if  it  be  not 
stocked  with  goodly  plants  and  flowers,  must  be  over- 
run with  useless  or  noxious  weeds.  When  the  thoughts 
are  left  to  wander  at  discretion,  we  find,  that  they  often 
follow  each  other  without  any  particular  connexion,  and 
at  last  end  in  some  remote  point,  either  by  that  point 
being  often  resorted  to,  or  by  something  having,  more 
accidentally,  determined  to  it.  In  other  instances,  we 
find  that  ideas  become  so  associated,  that  when  one  is 
excited,  another  particular  one,  almost  invariably  fol- 
lows it.  This  happens,  in  consequence  of  our  strongly, 
or  repeatedly,  connecting  one  idea  with  another.  Some, 
have  referred  the  association  of  ideas  to  habit,  whilst 
others  reverse  the  matter,  and  refer  habit  to  association. 
It  is  of  no  practical  importance  to  determine  the 
question,  but  it  is  of  the  greatest  consequence  to  remem- 
ber the  existence  of  the  principle,  and  to  endeavour,  by 
a  careful  command  over  the  mind,  by  early  and  constant 
vigilance,  to  acquire  such  a  train  of  thinking,  as  leads 
from  vain  imagination,  from  vicious  objects,  or  sinful 
sentiments,  to  useful  reflection,  to  virtuous  principles, 
or  Christian  graces.  It  is  of  the  highest  importance,  to 
check  sinful  thoughts,  to  abstain  from  unholy  desires,  to 
extinguish  the  first  spark  of  vicious  passion,  or  the  sal- 
lies of  an  ungoverned  imagination;  whilst,  on  the  other 
hand,  we  encourage  whatever  tends  to  invigorate  the 
intellectual  powers,  and  hallow  the  heart,  or  amend  the 
conduct.  For,  it  is  an  invariable  rule,  that  whatever 
we  allow  ourselves  to  think  frequently,  or  deeply,  upon, 
will  return  often  and  spontaneously.  The  mind  be- 
comes gloomy,  or  cheerful,  envious,  or  benevolent,  de- 
vout, or  sensual,  fitted  for  study,  or  incapable  of  reflec- 
tion, according  to  the  regulation  of  the  thoughts.  It  is 
impossible  to  tell  to  what  contemptible  imbecility,  to 
what  vicious  frame  of  mind,  an  undisciplined  state  of 
the  thoughts  may  lead ;  nor,  on  the  other  hand,  to  what 
degree,  the  understanding  and  the  heart  may,  through 
the  blessing  of  God,  be  improved,  by  constant  diligence, 
and  watching  over  the  process  of  thinking.  Besides 
having  this  in  view,  we  must  be  careful  to  obtain  correct 
12* 


14*2  PRINCIPLES    OF 

or  true  associations,  that  is,  to  associate  ideas  which  na- 
turally ought  to  be  connected,  and  to  attach  uniformly 
to,  or  connect  with,  each  idea,  its  true  quality.  How 
often  do  thoughtless  men,  connect  ideas,  or  conduct,  not 
with  their  true  and  vicious  qualities,  but,  solely,  with  the 
ideas  of  spirit,  of  pleasure,  or  of  some  virtue  1  The  du- 
ty, I  have  recommended,  enables  a  man,  by  the  blessing 
of  God,  to  judge  correctly,  to  keep  his  mind  pure,  and 
to  have  his  conversation  in  heaven. 

I  cannot  quit  this  subject,  without  pointing  out  to  pa- 
rents and  guardians,  the  incalculable  importance  of  reg- 
ulating this  principle  in  childhood,  endeavouring  to  pro- 
duce associations,  which  are  true,  and  beneficial :  and 
also,  as  far  as  possible,  by  books  of  instruction  and  con- 
versation, to  encourage  such  trains  of  thought,  as  shall 
improve  the  mind,  and  purify  the  heart. 

VI. 

Meditation,  may  be  considered  as  a  branch  of  this 
duty,  or  as  implied  under  it.  But  it  is  so  far  different, 
that  it  is  a  voluntary  direction  of  the  mind,  to  some  spe- 
cific subject,  for  the  purpose  of  understanding  it  better, 
or  procuring,  through  it,  greater  improvement  of  the 
heart.  Meditation,  however,  is  different  from  investi- 
gation, though  the  two  processes  are  often  conjoined. 
Investigation  in  morals,  is  the  search  after  truth  and 
knowledge.  Meditation,  is  reflection  on  the  qualities 
of  the  principles  discovered,  and  deductions  of  moral 
excellence  from  moral  truths.  Hence,  it  is  a  powerful 
mean  of  producing  devotional  feeling.  Investigation, 
meditation,  and  devotion,  are  frequently  conjoined; 
and,  indeed,  in  a  pious  mind,  the  two  last  are  rarely 
separated  from  the  first. 

Meditation,  implies  previous  knowledge,  and  the 
improvement  of  it  to  a  useful  purpose.  He  who  me- 
ditates on  the  love  of  Christ,  must  know  what  Christ 
hath  done  for  him  ;  and  he  who  knows  the  doctrine  of 
redemption,  and  frequently  thinks  upon  it,  naturally 
has  active  desires  respecting  it.  No  man  expects  to  im- 
prove in  science  or  any  branch  of  knowledge,  who  does 
not  frequently  think  on  the  object  of  his  study,  and  con- 


CHRISTIAN    PHILOSOPHY.  H'S 

sider  all  its  relations  and  qualities.  The  more  intensely 
he  thinks,  and  the  oftener  he  directs  his  attention  to  it, 
the  fonder  does  he  become  of  it,  and  the  greater  profi- 
ciency does  he  make.  In  this  way,  mathematics,  the 
philosophy  of  the  mind,  chemistry,  astronomy,  are  ac- 
quired,  improved,  and  relished.  Now,  although  re- 
demption be  the  gift  of  God,  and  illumination  the  work 
of  his  Spirit,  yet,  we  are  every  where  taught,  that  the 
mind  must  exert  its  powers,  and  are  called  to  strive  for 
greater  perfection. 

Meditation,  is  one  of  the  appointed  means,  for  obtain- 
ing this.  The  habitual  train  of  thought,  which  we  en- 
courage, must  have  a  powerful  influence  on  the  heart 
and  conduct.  Every  repeated  operation  of  the  mind, 
every  renewed  emotion  or  passion,  tends  to  strengthen 
a  particular  habit.  On  this  principle,  it  is,  that  the 
dispositions  of  mankind,  so  generally,  vary,  according 
to  the  circumstances  under  which  they  are  placed,  and 
that  tempers  come  to  be  established.  Mental,  like  cor- 
poreal, operations,  are  much  under  the  power  of  habit  ; 
and  the  oftener  that  the  attention  is  directed  to  a  par- 
ticular object,  the  better  it  is  understood  and  relished. 
It  is  as  vain  to  say  that  a  man  may  be  a  good  Chris- 
tian, who  seldom  thinks  of  religion,  as  that  a  man 
may  become  a  good  mathematician,  who  never  studies 
propositions.  We  are  not  to  expect  a  miracle,  that 
the  power  of  God  will  be  exerted,  to  inform  the  under- 
standings and  elevate  the  desires,  of  those  who  con- 
tinue careless  and  slothful,  and  who  think  but  little  of 
the  doctrines  of  the  gospel.  It  is  absurd  to  expect  this, 
and  it  could  not  take  place,  without,  from  that  moment, 
making  them  no  longer  careless  and  indifferent.  We 
are,  therefore,  safe  in  judging  of  ourselves,  for,  with 
others,  we  have  nothing  to  do,  by  this  rule,  that  if  we 
seldom  think  of  God,  and  the  riches  of  his  mercy,  if  we 
seldom  meditate  on  the  love  of  Christ,  if  we  have  no 
pleasure  in  thinking  of  all  his  wondrous  works,  and  of 
these,  the  greatest  to  us  is  redemption,  in  studying  how 
we  may  serve  him  better,  in  trying  to  love  him  more,  in 
endeavouring  to  abstract  our  thoughts  from  earth,  and 
have  our  conversation  in  heaven,  we  have,  indeed,  too 


144  PRINCIPLES    OF 

certain  grounds,  to  fear,  that   we  are   yet  far  from  the 
land  of  safety. 

Meditation,  implies  not  only  communion  with  God, 
but  also  with  our  own  hearts,  or  self-examination.  Who 
that  meditates  on  the  law  of  God,  can  do  it,  abstracted- 
ly, without  applying  it  to  himself,  and  examining  his 
conformity  or  his  failure  1  Who  that  thinks  of  the  re- 
demption through  Christ,  and  the  joys  of  heaven,  does 
so,  without  asking  his  heart  if  this  redemption,  and  these 
joys,  be  for  him  ?  The  apostle  who  says,  "  meditate 
on  these  things,"  says  also,  "  examine  yourselves." 

Meditation,  improves  our  knowledge  and  promotes  ha- 
bitual piety.  It  is  productive  of  a  devotional  spirit,  of 
self-examination,  of  self-denial,  and  of  particular  vir- 
tues, according  to  the  concurrence  of  circumstances  at 
the  time.  Nor,  are  we  ever  to  forget,  that  in  our  medi- 
tations, we  approach  nearer  to  God,  and  are,  more  im- 
mediately, under  the  influence  of  his  Spirit,  who  en- 
lightens the  understanding,  and  directs  the  heart  and 
thought.  David,  who  is  styled  the  man  after  God's  own 
heart,  was  frequent  in  his  meditation.  His  earnest  de- 
sire, was,  to  know  the  precepts  of  God,  and  to  medi- 
tate on  his  law.  In  his  description  of  a  good  man,  he 
expressly  says,  "  His  delight  is  in  the  law  of  God,  and  in 
his  law,  doth  he  meditate,  day  and  night."  This  was  his 
own  practice,  as  we  learn  from  the  hundred  and  nine- 
teenth Psalm,  one  of  peculiar  excellence  :  "  Mine  eyes 
prevent  the  night-watches,  that  I  might  meditate  on  thy 
word."  Did  we  meditate  half  so  much  on  the  statutes 
of  God,  as  we  do  on  the  dreams  and  vanities  of  this 
world,  how  different  would  be  our  progress  in  religion, 
and  how  much  greater  our  happiness  ?  Where  the 
treasure  is,  there  the  heart  will  be  also. 

Language,  which  is  only  expressive  of  ideas,  may  be 
the  same,  under  very  different  degrees  of  impres- 
sion. "  Worthy  is  the  Lamb  who  was  slain,"  are  the 
words  of  the  heavenly  anthem.  This  language  of  heav- 
en, may  be  uttered  on  earth,  this  hymn  of  the  redeemed, 
may  be  sung  by  those,  who  are  only  on  their  way  to  the 
city  of  its  King.  But  the  knowlege,  which,  in  that 
glorious  place,  calls  forth  the  ascription  of  praise,  the 
comprehension  of  the  height,  and  the  depth,  of  the  love 


CHRISTIAN    PHILOSOPHY.  145 

of  the  Saviour,  the  warm,  ecstatic  feeling,  which  is  there 
enjoyed,  cannot  be  conceived  here.  There  are  limits, 
and  narrow,  indeed,  they  are,  to  the  powers  of  the  soul 
on  earth  ;  but  one  star,  differeth  not  more  from  another, 
in  glory,  than  one  soul,  does  from  another,  in  its  power, 
and  in  its  triumph,  over  the  earth,  and  in  its  approach 
to  the  feelings,  and  the  joys,  of  heaven  ;  and  it  tseems 
established,  that  the  more  earnest  the  attempt,  and  the 
more  deep,  and  constant,  the  meditation,  the  more  does 
the  soul,  by  the  grace  of  God,  not  only  obtain  a  victory 
over  the  principles  of  the  world,  but  the  higher  is  it 
permitted  to  soar,  above  its  former  powers,  and  the 
more  does  it  know,  not  only  of  the  language  of  heaven, 
but  of  that  joy,  and  of  those  perceptions  and  feelings, 
of  which  it  is  expressive,  and  of  the  gratitude,  and  love, 
and  adoration,  which  shall  penetrate  the  spirit  above, 
in  contemplating  this  truth,  that  God  so  loved  the  world, 
as  to  give  his  own  Son,  for  the  redemption  of  the  hum- 
ble, who  will  come  unto  him. 

Love  to  Christ,  is  the  point,  to  which  all  our  thoughts 
must  tend.  All  meditation,  productive  of  joy  and  con- 
solation, whatever  its  subject  may  be,  has  a  reference 
to  our  love  of  Jesus.  Whether  the  sentiment  be  that  of 
gratitude  or  humility,  of  resignation  or  hope,  whether 
the  subject  be,  the  propitiation  of  a  Redeemer,  the 
promise  of  the  Spirit,  the  hope  of  glory,  the  dissolution 
of  our  body,  or  our  entrance  into  the  glorious  assembly 
of  saints  above,  and  a  reunion  with  departed  friends, 
still,  however  the  subject  vary,  wherever  the  thought  be 
directed,  the  love  of  God  is  shed  abroad  in  the  heart, 
and  intermixes  with  every  thought,  and  predominates 
over  all.  Or,  rather,  it  is  the  source,  whence  all  good 
proceeds,  and  without  which,  no  joy  could  be  felt. 

Meditation  on  the  love  of  God  to  us,  must  compre- 
hend, the  astonishing  display  of  mercy,  in  the  sacrifice 
ot  Christ  for  us,  and  cannot  fail,  to  suggest  to  our  minds, 
the  cause  of  this  sacrifice,  and  our  personal  connexion 
with  it. 

Meditation  on  the  evil  of  sin,  the  hatred  of  God  to  it, 
its  predominance  in  our  nature,  our  proneness  to  it,  our 
inability  to  escape  from  its  dominion  and  its  conse- 
quence, otherwise,  than  by  the  grace  of  God,  produces, 


146  PRINCIPLES    OF 

on  the  one  hand,  humility,  on  the  other,  gratitude  to 
God.  Humility,  and  self-abasement,  with  a  true  sense 
of  our  guilt,  and  of  our  incapacity  to  save  ourselves,  may 
produce  keen  feeling,  hut  cannot  directly  produce  joy  ; 
yet,  these  are  the  springs,  whence,  joy,  and  every  Chris- 
tian grace,  proceed,  for  the  gratitude  which  they  inspire, 
is  productive  of  praise  and  "joy  unspeakable."  What 
shall  I  render  to  the  Lord  ?  is  the  grateful  exclamation 
which  bursts  forth.  Wherever  the  sense  of  guilt,  or  hu- 
mility, is  keen,  and  the  soul  has  faith  in  Christ,  the 
keenness  of  the  sense  of  guilt,  produces  a  correspond- 
ing keenness,  in  the  feeling  of  gratitude.  There  is  no 
holy  joy,  more  to  be  desired  and  regarded,  than  that, 
which  proceeds,  from  a  strong  feeling  of  our  own  neces- 
sity, for,  to  whom  much  is  forgiven,  the  same  must  love 
much. 

Meditation  on  the  strictness  of  the  law  of  God,  and 
our  obligation  to  obedience,  must  make  us  sensible  of 
our  sin,  thankful  for  a  Saviour,  and  anxious  to  have  ev- 
ery thought  and  action,  brought  into  subjection  to  the 
law  of  God. 

Meditation  on  the  promise  of  the  Spirit,  gives  us  good 
hopes  of  present  grace,  of  constant  perseverance,  and  of 
final  triumph. 

Meditation  on  the  good  providence  of  God,  confirms 
and  invigorates  our  trust,  our  patience,  our  gratitude, 
and  love. 

Meditation  on  our  own  decease,  and  on  the  world  to 
come,  tends  to  raise  the  mind  far  above  this  life  ;  and, 
whilst  we  anticipate  the  time,  when  our  heart  and  our 
flesh  shall  faint  and  fail,  we  are  comforted  with  the  pro- 
mise of  support,  and,  through  Christ,  rejoice  in  the  hope 
of  glory.  The  prospect  of  meeting  with  our  dear  friends, 
who  have  gone  before  us,  pours  a  rich  balm  of  consola- 
tion into  the  afflicted  spirit,  and,  naturally,  increases 
our  diligence,  to  be  followers  of  those,  who,  through 
faith  and  patience,  are  now  inheriting  the  promises. 

Finally,  the  various  reflections  which  embrace  the  ar- 
ticles of  our  belief,  the  perfections  of  God,  and  exten- 
sive history  of  redemption,  confirm  and  increase  our 
faith,  and  promote  peace  and  joy  in  believing. 

I  need  enforce  no  farther  the  performance  of  this  du- 


CHRISTIAN    PHILOSOPHY.  147 

ty,  in  favour  of  which,  it  would,  indeed,  be  difficult  to  say 
too  much.  When  we  consider  its  importance,  under 
the  blessing  of  God,  in  making  us  acquainted  with  our- 
selves, in  improving  our  Christian  knowledge,  in  pro- 
moting our  personal  religion,  and  habitual  piety,  and  in 
making  us  experience  the  consolations  of  the  gospel, 
there  can  be  no  room  for  farther  recommendation,  of  re- 
sorting to  this  appointed  mean,  of  invigorating  our 
Christian  life,  not  only  at  stated  times,  but,  also,  at  ev- 
ery occasional  opportunity,  during  our  waking  hours. 

"  Whatsoever  things  are  true,"  says  Paul,  "  whatso- 
ever things  are  honest,  whatsoever  things  are  just,  what- 
soever things  are  pure,  whatsoever  things  are  lovely, 
whatsoever  things  are  of  good  report,  if  there  be  any  vir- 
tue, if  there  be  any  praise,  think  on  these  things.  Those 
things,  which  ye  have  both  learned,  and  received,  and 
heard,  and  seen  in  us,  do,  and  the  God  of  peace  shall  be 
with  you." 


VII. 

The  next  duty  which  I  notice,  is  to  obtain  a  correct 
knowledge  of  our  own  state,  and  a  true  opinion  of  our- 
selves. 

The  duty  of  self-examination,  is  strongly  enjoined  by 
the  apostle,  and  its  utility  is  evident.  In  two  passages, 
in  particular,  we  are  admonished  to  examine  ourselves  ; 
in  the  one,  that  we  may  know  that  we  are  Christians, 
and  not  reprobates  ;  in  the  other,  that  we  may  not  par- 
take of  a  holy  ordinance  unworthily.  The  object  of 
self-examination,  is,  to  know  wherein  we  are  deficient, 
with  an  intention  of  improvement.  No  man  can  im- 
prove, who  does  not  know  his  faults.  It  is  not  a  hasty, 
and  superficial  examination,  which  is  sufficient,  but  a 
minute  inquiry  into  our  thoughts,  desires,  habits,  and 
conduct — into  our  knowledge  of  the  will  of  God,  and  of 
the  doctrine  of  redemption — into  our  faith,  love,  obe- 
dience, and  conformity  to  the  law  of  God,  and  example 
of  Christ.  This  ought  to  be  a  frequent  employment, 
and,  more  especially,  it  ought  to  be  the  business  of 
every  night,  to  inquire  how  far  we  have  gone  astray,  or 


148  PRINCIPLES    OF 

what  progress  we  have  made  in  the  great  design  of  life. 
This  is  to  be  done,  that  we  may  make  particular  con- 
fession of  our  sins,  and  pray  for  grace  to  enable  us  to 
form,  and  adhere  to,  the  good  resolutions,  of  greater 
vigilance  and  of  reformation.  There  must  be  daily  re- 
pentance, that  is,  daily,  indeed  hourly,  sorrow  for  sin, 
with  active  efforts  to  reform.  There  is  a  repentance, 
necessary  to  our  entering  into  the  number  of  disciples, 
and  beginning  the  Christian  course  ;  but  there  is,  be- 
sides this,  a  constant  repentance,  requisite  afterwards, 
for,  he  who  says  he  hath  no  sin,  deceiveth  himself,  and 
he  who  admits  that  he  does  sin,  must  also  admit  the  ne- 
cessity of  contrition,  and  of  resolutions  to  watch  against 
it  in  future.  Now,  this  repentance,  cannot  be  obtained, 
without  examination.  A  mere  confession,  that  we  are 
sinners,  and  a  general  expression  of  sorrow  for  this 
state,  with  vague  intentions  to  reform,  are  not  effectual 
means  of  improvement.  We  are,  indeed,  to  hate  sin  in 
general,  but  we  are  also  to  hate  particular  sins  in  our- 
selves, for,  our  nature  is  not  only  sinful  in  its  quality, 
but  this  quality  is  manifested,  by  individual  actual  trans- 
gressions, which  are  to  be  repented  of,  and  avoided. 
Now,  examination  is  of  no  use,  if  it  do  not  lead  to  this. 
It  is  of  no  advantage,  to  discover  that  the  garden  is  full 
of  weeds,  if  these  be  not  pulled  out. 

There  are  many  points  for  inquiry;  particularly,  whe- 
ther we  have  had  the  love  of  God  ruling  in  our  hearts, 
maintained  firm  and  constant  faith  in  Jesus,  and  pos- 
sessed a  steady  wish  to  be  released  from  the  tyranny  of 
sin  ;  whether  we  have  been,  in  all  things,  resigned  to  the 
will  of  God,  relying  on  his  providence  ;  whether  we  have 
been  careful  in  reading  and  studying  his  holy  word,  ear- 
nest, in  our  prayers  for  the  aid  of  the  Spirit,  diligent, 
in  the  observation  of  every  ordinance,  and  in  obeying 
every  special  command ;  whether  we  have  indulged  vain 
thoughts,  or  evil  passions  ;  whether  we  have  done  all 
the  good  we  could,  to  others,  and  anxiously  avoided 
doing,  or  wishing,  them  any  harm  ;  whether  we  have 
maintained  a  constant  watch  over  our  heart  and  desires, 
improved  our  time  to  the  glory  of  God,  been  diligent 
in  our  temporal  concerns,  and  endeavoured  to  conduct 
them  faithfully,   and  to  the  service  of  God  ;  in  a  few 


CHRISTIAN    PHILOSOPHY.  149 

words,  whether  we  know,  and  adorn,  the  doctrine  of 
God  in  all  things,  and  feel  the  love  of  Christ,  constrain- 
ing us,  to  the  performance,  of  every  duty,  to  ourselves, 
to  our  neighbours,  and  to  our  God.  Were  the  examina- 
tion made  daily  and  minutely,  as  if  we  were  about  to  an- 
swer, for  the  conduct  of  the  day  in  the  presence  of  God  as 
we  must  at  last  do,  how  different  would  be  our  life.  The 
obstacles  to  this,  proceed  from  sloth,  and  a  dislike  to 
the  employment ;  from  a  conviction  that  our  conduct 
cannot  bear  the  examination  ;  and,  most  assuredly,  too 
often,  from  an  intention  not  to  reform,  so  completely, 
and  minutely,  as  this  investigation  would  require.  Does 
not  this  proceed  from  a  delusion,  from  inadequate 
notions  of  the  purity  of  God,  and  the  requisitions  of  his 
law  ?  Jesus  came  not  to  destroy,  but  to  confirm  the 
moral  law  ;  not  to  absolve  us  from  its  performance,  but 
to  enable  us  to  observe  it.  It  proceeds,  from  our  not 
thinking  so  highly  as  we  ought,  of  the  importance  of 
fulfilling  the  end  for  which  we  were  created,  and  as  we 
shall  think,  when  we  have  the  near  prospect  of  judg- 
ment. At  the  approach  of  death,  these  things  appear  in 
their  true  value,  and  we  deeply  deplore  our  loss  of  time, 
and  want  of  conformity  to  the  will  of  God.  But  it  is 
quite  evident,  that  the  change  in  our  situation  cannot 
alter  the  nature  of  obligations,  or  of  our  actual  condi- 
tion, and  that  it  is  an  inevitable  conclusion,  either  that 
we,  when  about  to  enter  into  the  presence  of  a  God, 
infinite  in  holiness,  think  too  purely,  too  holily,  of  the 
strictness  of  his  law,  or,  that,  now,  we  think  too  vaguely, 
and  quite  unjustifiably,  of  his  holy  requisitions. 

Now,  this  examination,  if  conducted  rigidly,  must, 
whilst  it  animates  us  to  activity,  convince  us  of  the  utter 
impossibility,  of  being  saved  by  our  own  righteousness 
and  obedience,  and  must  make  us,  daily,  more  thankful 
for  a  Redeemer.  It  must  make  us,  with  greater  ear- 
nestness and  cordiality,  flee  to  that  fountain  which  is  open- 
ed for  sin  and  pollution,  and  trust  to  that  righteousness 
which  is  infinite,  and  accepted  by  God.  At  the  same 
time,  it  relaxes  not  our  efforts,  and  we  feel,  that  deep 
views  of  our  own  absolute  inability,  and  of  the  grace  of 
God,  in  pardoning  us  for  the  sake  of  Jesus,  constrain  us, 
doubtless,  by  the  working  of  the  Spirit,  to  hate  sin,  and 
13 


150  FRINCIFLES    OF 

to  endeavour  to  be  conformed  to  the  example  of  our 
Saviour,  of  Him  who  said,  "  If  ye  love  me,  keep  my 
commandments." 

One  important  effect  of  this  examination,  is,  to  com- 
municate a  true  opinion  of  ourselves,  in  other  words,  to 
inspire  humility.  Humility,  does  not  consist,  in  think- 
ing worse  of  ourselves,  than  we  deserve,  but  in  thinking 
justly.  We  may  believe,  and  believe  justly,  that  our  de- 
pravity is  such,  that  were  we  exposed  to  temptation,  and 
not  restrained  by  the  grace  of  God,  we  might  commit 
every  crime.  But  there  is  no  humility,  but  rather  insan- 
ity, in  believing  that  we  are  guilty  of  a  crime  we  have 
not  committed.  There  is  no  humility,  but  want  of  rea- 
son, in  a  man  confessing  that  he  has  committed  murder 
or  robbery,  or  has  spoken  falsely,  or  is  a  swearer,  or  a 
drunkard,  if  he  have  not  been  guilty  of  these  crimes. 
The  best  definition  of  humility  is  given  by  an  apostle, 
and  it  is,  not  to  think  of  ourselves,  above  what  we  ought 
to  think,  and  this  will  be  low  indeed.  For,  although,  we 
may  not  have  committed  particular  crimes,  although, 
we  be  not  guilty  of  every  sin,  we  are  yet  guilty  of  so 
many,  and  are  so  truly  sinful,  that  we  ought  to  cry  out, 
unclean,  unclean,  God  be  merciful  to  us  sinners.  There 
is  no  Christianity  without  humility,  which  is  the  founda- 
tion of  all  improvement,  and  the  soil,  in  which  faith  in 
Christ,  is  planted.  Humility,  and  a  conviction  of  the 
truth,  with  regard  to  the  state  of  the  man,  are  synony- 
mous terms  ;  and  he  who  is  not  humble  deceiveth  him- 
self, and  is  not  yet  acquainted  with  the  truth.  All  the 
opinions  and  sentiments,  peculiar  to  this  world,  must  be 
eradicated,  and  our  nature,  itself,  changed,  before  we 
become  humble.  Nor,  is  there  any  greater  sign  of 
spiritual  pride,  the  worst  species  of  the  vice,  than  to 
suppose  that  we  are  sufficiently  humble.  A  man  can 
no  more  be  humble  enough,  than  he  can  be  good 
enough  ;  and  there  is  no  doubt,  that  in  proportion  as 
we  think  we  attain  Christian  perfection,  we  decrease 
in  humility,  and  advance  in  pride.  The  moment  a  man 
ceases  to  be  humble,  he  ceases  to  be  safe.  There  are 
many  reasons  for  humility.  We  are  unable  to  do  any 
good  thing  as  of  ourselves,  and  are  indebted  for  every 
thins  to   the  grace   of  God.     Our  sins   called   for   the 


CHRISTIAN    PHILOSOPHY.  151 

death  of  Christ,  and  yet,  we  do  not,  sufficiently,  hate 
that  which  made  so  great  a  sacrifice  necessary,  nor,  are 
we  thankful  and  grateful,  enough,  for  the  gift.  We 
do  not  employ  our  powers  and  faculties,  and  opportuni- 
ties given  hy  God,  to  his  glory  and  our  own  improve- 
ment, but  pervert  them  to  the  torment  and  misery  of 
ourselves  and  others.  Our  passions  are  excited,  some- 
times even  to  madness,  by  causes,  too  contemptible,  to 
be  thought  of  the  very  next  hour,  perhaps  the  next 
minute.  We  are,  perpetually,  in  pursuit  of  vanities  and 
trifles,  and  change  the  object  as  often  as  we  rise,  but 
never  for  the  better.  We  are  engrossed  with  a  mere 
trifle,  and  endanger  our  salvation,  for  a  thing,  which, 
in  a  short  time,  we  wonder  how  we  could  desire.  The 
want  of  humility,  is  a  cause  of  innumerable  quarrels 
and  resentments,  is  of  incalculable  mischief  in  society, 
and  is  the  greatest  bar  to  personal  improvement.  No 
man  can  be  expected  to  improve,  till,  he  be  sensible 
that  he  need  to  do  so.  Who  strives  to  improve  in  any 
science  or  art,  till  he  be  convinced  that  he  is  deficient 
in  knowledge  or  dexterity  ?  Who  prays  for  increase 
of  faith,  till  he  feel  that  he  have  little  faith  ?  Who 
strives  to  imitate  Jesus,  till  he  be  sensible  that  he  is  not 
conformed  to  his  example  ?  Jesus  said,  "  Learn  of  me, 
for  I  am  meek  and  lowly."  No  man  who  is  proud, 
haughty,  and  puffed  up  with  a  conceit  of  his  own 
progress,  has  been  taught  of  Jesus.  The  command, 
"  learn  of  me,"  is  as  binding  as  "  thou  shalt  not  kill  ;" 
and  if  a  murderer  be  not  a  Christian,  neither  is  he  who 
is  high-minded.  There  may  be  a  difference  between 
the  two  sins,  in  their  consequence  to  society,  and  in 
their  degree  of  guilt,  for  all  sins  are  not  equally  heinous, 
but  both  are  utterly,  and  essentially,  incompatible  with 
godliness. 

Self-examination,  may  also  be  a  mean  of  comfort, 
and  encouragement,  to  the  desponding.  Those,  who 
are  most  deeply  impressed  with  the  holiness  of  God, 
with  the  evil  of  sin,  and  with  their  own  guilt  and  ina- 
bility to  save  themselves,  are  often,  particularly,  when 
the  mind  is  weakened,  by  infirmity  of  body  or  other 
causes,  apt  to  write  bitter  things  against  themselves. 
They  doubt  if  they  have  ever  believed  in  Christ,  or  have 


152  PRINCIPLES    OF 

any  true  interest  in  his  redemption.  They  fear  that 
all  their  former  professions  and  hopes,  have  been  delu- 
sive, and,  that  they  have  neither  part  nor  lot  in  the 
heavenly  inheritance.  Now,  to  such  mourning  souls 
I  would  say,  that  examination  is  a  most  useful  remedy, 
if  accompanied  by  prayer,  and  attention  to  the  state 
of  their  hearts.  They  feel  that  they  are  indeed  sin- 
ners, lost  and  guilty  in  the  sight  of  God,  that  their  love 
is  cold,  their  obedience  forced,  their  faith  weak,  and 
they  complain  that  the  spirit  of  the  world,  in  all 
its  deformity,  and  all  its  deceitfulness,  dwells  within 
them.  Now,  such  souls  have  much  need  of  examina- 
tion ;  and,  if  they  do  carefully  examine  into  their  hearts, 
they  may  find,  that  much  of  their  discomfort,  arises, 
from  taking  a  view  of  the  evil,  without  looking  at  the 
remedy.  They  behold  the  vileness  of  their  own  heart, 
the  greatness  of  their  sin,  the  coldness  of  their  love  to 
God,  their  utter  helplessness,  and  destitute  condition. 
But  let  them  look,  not  only  at  these  views,  which  are, 
indeed,  just,  but  also  at  the  rich  and  true  promises  of 
Christ,  and  then,  let  them  examine  into  what  evidence 
they  have,  that  they  do  not  belong  to  those  who  may 
hope  to  be  saved.  I  would  ask  them  one  question.  Do 
they  feel  inclined  to  abandon  the  cause  of  Christ,  and 
go  back  to  the  world  ?  Do  they  entertain  no  love  to 
Christ,  and  no  desire  to  adhere  to  him  1  They  dare  not 
answer  these  questions  in  truth,  without  admitting,  that 
it  would  be  the  last  desire  of  their  heart,  that  Christ 
should  depart  from  them,  or,  that  they  should  renounce 
him,  and  deliberately  return  to  the  world.  They  say 
their  love  is  cold,  but  they  dare  not  say,  they  desire  not 
to  love  Christ.  They  fear  they  have  no  real  faith,  but 
they  dare  not  say,  that  they  believe  Christ  cannot  save 
them.  They  say  they  have  no  right  to  trust  in  Christ 
for  deliverance,  but  they  dare  not  say,  that  they  desire 
to  trust  in  any  thing  else  but  his  work.  They  dare  not 
say,  that  they  are  disposed  to  abandon  the  little  hope 
they  have,  and  willing  to  yield  at  once  to  despair.  They 
dare  not  say,  that  they  feel  sin  to  be  no  evil,  or  a  light 
thing.  They  do  feel,  and  must  admit  that  they  feel,  sin 
to  be  a  burden,  and  the  cross  the  only  remedy.  But 
they  revert  to  the  lamentation,  that  they  cannot  apply 


CHRISTIAN    PHILOSOPHY.  153 

that  remedy  to  their  own  case.     True,  but  the  Spirit  of 
God  can  ;  and  they  have  no  ground  to  fear,  that,  if  they 
continue  in  prayer,  their  application  shall   be  made   in 
vain.     They  are   sorry,   but  who  is  sorry  enough,  for 
sin  ?     They  believe  that  nothing  but  the  work  of  Christ 
can  save  them,  and   are  willing,  if  they  could,  to  throw 
all  their  hope,  and  all   their  expectation  on  him.     I  say 
to  such  souls,  without  fear  of  saying  too  much,  or  more 
than  is  warranted,  that  they  are   under  a  delusion,  and 
that  this  examination  should  give  them  good  hope.     Sa- 
tan, troubles  not   his  own,  with  doubts  and   fears,  but  is 
often  permitted,  in  order  to  try,  and   increase,  the  faith 
of  God's  own  people,  to  harass  them  with  many  appre- 
hensions, and   one   of  his  devices  is,  to   place  a  screen 
before  the  cross,  and   hold  up  to  the  trembling  soal,  the 
full  display  of  all  its  sins,  and  endeavour  to  make  its 
case  appear  hopeless.     But,  by  continuing  in  prayer, 
by  examination,  not  only  into  the  catalogue  of  evils,  but 
also  into  the  better  desires  and   humble  wishes  of  the 
soul,  and  by  putting  the  question  of  our  Lord,  "  Lovest 
thou  me  ?"  and  answering,  without  qualification  of  the 
actual   degree,  simply  yes  or  no,  there   may,  and   there 
shall  come  a  day  of  deliverance.     The   screen,  which 
Satan  had  placed  before  the  cross,  shall  fall  down,  and 
the  fullness   and  the  adequacy   of  the  remedy  shall  be 
discerned,  as  clearly,  and  as   keenly,  as  the  magnitude 
of  the  evil.     That  truth,  which  had,  often,  before,  been 
urged  as  a  source  of  comfort,  but  urged  in  vain,  namely, 
that  Christ  died  to  save  even  the  chief  of  sinners,  now, 
comes  with  force  and  with  efficacy  to  the  mind.     The 
infinite  love,  the  inconceivable  mercy,  the  earnest  desire 
of  Jesus  to  save  sinners  is  now  felt,  and  proves  a  source 
of  joy  and  consolation,  to  which  the  soul  had  long  been 
a  stranger.     Self-examination,   then,  ought   not  to   be 
confined  to  the  discovery  of  sins,  or  the  display  of  guilt, 
but  ought  to  extend  to  the  inquiry,  how  far  the  soul  is 
willing  to  be  saved  by  Christ,  and  to  rely  on  him  for 
salvation,  and,  such  inquiry,  ought  to  be  accompanied 
by  fervent   prayer,  that  the   Spirit  of  God,  would  be 
pleased  to  bestow  the  joy  of  salvation.     It  is  both  to  be 
feared  and  lamented,  that  many  produce,  and  increase, 
their  distress,  by  involving  themselves  in  abstruse  specu- 
13* 


154  PRINCIPLES    OF 

lations,  and  inquiries  into  points  of  theology  beyond 
their  understanding  to  comprehend,  instead  of  confining 
themselves  to  the  direct  and  explicit  answer  to  the  es- 
sential question,  "  What  shall  I  do  to  be  saved  ?"  And, 
before  dismissing  this  subject,  I  cannot  refrain  from  cau- 
tioning against  that  busy  spirit,  which  leads  some,  to  un- 
settle the  mind  of  others,  by  introducing  the  discussion 
of  subjects,  beyond  the  capacity  of  far  wiser  people  to 
explain,  instead  of  confining  themselves,  with  Christian 
humility,  to  that  which  ought  to  be  uppermost  in  the 
heart,  the  free  grace,  and  infinite  love  of  a  kind  and 
compassionate  Saviour,  who  desireth,  that  all  should 
come  unto  him  and  be  saved. 

VIII. 

Another  important  duty,  is  the  careful  cultivation  of 
personal  religion.  This  consists  in  the  strict  performance 
of  all  our  duties  from  religious  motives,  the  repression 
of  evil  thoughts,  and  the  encouragement  of  those  affec- 
tions, which  result  from  just  views  of  our  relation  to 
God,  through  a  Redeemer.  The  preceding,  and  subse- 
quent, part  of  this  work,  is  intended  to  produce  person- 
al holiness,  by  enforcing  its  necessity,  explaining  the 
parts  of  which  it  consists,  the  motives  to  it,  and  the 
means  which  promote  it.  The  necessity  of  cultivating 
personal  religion,  is  evident  from  this,  that  nothing  can 
belong  to  us  which  we  do  not  possess.  No  moral  con- 
duct, no  disposition,  can  be  attributed  to  us,  which  we 
do  not  desire,  encourage  and  possess.  We  may  be 
persuaded  of  the  benefit  of  cleanliness,  but  this  is  of  no 
consequence,  if  we  do  not  attend  to  personal  cleanli- 
ness. David  inquires,  "  Lord,  who  shall  abide  in  thy 
tabernacle  1  Who  shall  dwell  in  thy  holy  hill  ?"  The 
answer  is,  ."  He  that  walketh  uprightly,  and  worketh 
righteousness,  and  speaketh  the  truth  in  his  heart." 
Isaiah  admonishes  his  readers  to  this  personal  purity, 
"  Wash  ye,  make  ye  clean,  put  away  the  evil  of  your 
doings,  from  before  mine  eyes,  cease  to  do  evil,  learn  to 
do  well."  In  another  part  he  prophesies,  "  It  shall 
eome  to  pass,  that  he  that  is  left  in  Zion,  and  he  that 
remaineth  in  Jerusalem,  shall  be  called  holy,  even,  ev- 


CHRISTIAN    PHILOSOPHY.  155 

cry  one,  that  is  written  among  the  living,  in  Jerusalem." 
This  corresponds  exactly  with  the  answer  to  David's 
question.  Paul,  exhorts  the  Ephesians,  to  "  walk  wor- 
thy of  the  Lord,  unto  all  pleasing,  being  fruitful  iti  every 
good  work,  increasing  in  the  knowledge  of  God  ;"  and 
again,  "  walk  worthy  of  the  vocation,  wherewith  ye  are 
called."  He  prayed,  for  the  Philippians,  that  they  might 
"be  sincere  and  without  offence,  till  the  day  of  Christ,  he- 
being  filled  with  the  fruits  of  righteousness,  which  are  by 
Jesus  Christ,  unto  the  glory  and  praise  of  God."  That 
is,  that  they  might  be  practically  and  personally  holy, 
abounding  in  good  works,  which,  though  no  ground  of 
our  acceptance,  are  to  the  glory  of  God  through  Christ, 
inasmuch  as  through  Him,  they  are  the  fruits  of  right- 
eousness, in  those,  who  were  formerly  barren.  We 
were  created  to  glorify  God,  and  to  devote  every  mo- 
ment to  his  service.  In  our  depraved  state,  we  cannot 
do  this,  and  are  altogether  unholy.  But  the  command 
is  not  abrogated,  nor  the  purpose,  for  which  we  were 
created,  altered.  By  union  with  Christ,  and  sanctifica- 
tion  of  the  Spirit,  we  are  again  enabled  to  live  to  the 
glory  of  God,  and  our  restitution  to  the  performance, 
through  Jesus,  of  that  which  redounds  to  the  glory  of 
God,  must  be  to  his  praise,  inasmuch,  as  we,  from  bein"- 
barren,  are  made  fruitful.  Good  works  are  not  the 
ground  of  our  safety,  but  the  fruit  of  faith.  We  were, 
originally,  created  to  good  works,  on  a  covenant  of 
works,  which  we  did  not  keep.  We  are  created,  anew, 
in  Jesus  Christ,  to  good  works,  on  a  covenant  of  grace 
indeed,  but,  still,  personal  holiness,  is  as  much  required 
as  ever,  and  is  a  necessary  effect,  and,  therefore,  an 
indispensable  evidence,  of  the  presence  of  that  Spirit, 
without  whom,  no  man  can  be  saved,  for,  Jesus  died  to 
procure  the  Holy  Spirit  to  his  disciples.  Soul  and  body, 
must  be  devoted  to  God,  and  though  we  do  fail,  and 
come  far  short  of  perfection,  yet,  we  are  not  authorized 
to  stop  short.  In  proportion  to  our  progress,  shall  be 
our  reward.  We  are  accepted  and  saved  by  grace,  on 
account  of  what  was  done  in  our  behalf  by  Christ,  but 
it  is  evident  from  Scripture,  that  the  degree  of  happi- 
ness to  be  enjoyed,  shall  be  proportionate  to  our  faith  in 
Christ,  and,  to  our  conformity  to  his  example. 


156  PRINCIPLES    OF 

Paul,  desires  Titus,  to  exhort  a  particular  class  of 
men,  to  perform  their  peculiar  duties,  that  they  might 
adorn  the  doctrine  of  God,  our  Saviour,  in  all  things  ; 
for  the  grace  of  God,  adds  he,  teacheth  men,  diligent- 
ly, to  abstain  from  ungodliness,  and,  to  live  righteously, 
looking  for  "  the  glorious  appearing  of  the  great  God 
and  our  Saviour,  who  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity,  and  purify,  unto  himself,  a 
peculiar  people  zealous  of  good  works."  Now,  this 
address  contains  two  positions  ;  first,  that  Christ  gave 
himself  for  us  as  a  sacrifice,  or  the  doctrine  of  the  atone- 
ment; second,  that  an  express  end  of  that,  was,  to  re- 
deem us,  not,  merely,  from  the  punishment  of  sin,  for 
that  is  implied  in  the  first,  but,  also,  from  its  love  and 
influence,  that  the  heart  might  be  purified  and  made 
holy  by  the  Divine  Spirit ;  and,  that  as  a  people,  dis- 
tinct from  the  world,  we  might  be,  not  only  inclined  to 
good  works,  but  zealous  of  them,  studious,  night  and 
day,  to  live  not  unto  ourselves,  but  unto  God,  not  unto 
this  world,  but  in  expectation  of,  and  preparation  for, 
the  next. 

Every  man  who  attends  to  his  own  mind,  must  be 
convinced,  that  he  has  a  strong  tendency,  not  only  to 
the  transgression  of  special  commandments,  but,  also, 
a  constant  propensity  towards  indifference  or  coldness 
of  affection  to  God.  This  state  of  apathy,  as  it  may  be 
called,  is  no  less  criminal,  than  a  violation  of  other  du- 
ties, which  makes  a  greater  impression  on  the  mind,  and, 
indeed,  it  is  the  avenue  to  all  other  sins.  A  dread  of 
gin,  and  a  desire  to  draw  near  to  God,  are  best  obtained, 
and  kept  up,  by  a  correct  knowledge  of  the  character 
of  God,  the  requisition  of  this  law,  the  nature  of  his 
mercy,  through  Christ,  and  a  view  of  ourselves.  From 
these  contemplations,  there  must  always  result,  a  feeling 
or  effect,  more  or  less  powerful,  according  to  the  im- 
pression made,  and  it  is  our  object  to  increase  this 
feeling,  as  far  as  our  nature  will  admit  of.  The  result 
of  the  whole,  must  be  a  holy  faith  in  Jesus,  and  a  re- 
liance on  Him,  who,  alone,  can  save  us  from  the  fate 
we  so  evidently  deserve.  This  faith  is,  truly,  said  to  over- 
come the  world,  and  exalt  the  soul  to  heaven.  Being 
founded  on   knowledge,  and   embracing  every  part  of 


CHRISTIAN    PHILOSOPHY.  157 

the  gospel,  it  must  be  productive  of  dread  of  offending 
God,  from  a  conviction  of  his  holiness  and  power  ;  of 
love  to  God,  and  a  desire  to  please  him,  from  a  lively 
persuasion  of  what  lie  hath  done  for  us ;  of  a  renuncia- 
tion of  the  spirit  of  the  world,  from  a  clear  view  of  its 
opposition  to  the  spirit  of  Christ,  and  from  an  expecta- 
tion of  a  better  life  ;  of  an  active  and  constant  effort  to 
avoid  sin,  and  employ  the  thoughts  and  whole  faculties 
of  the  mind,  in  the  service  of  God,  from  a  principle  of 
love  and  gratitude  ;  of  the  hope  of  salvation,  and  pre- 
paration for  heaven,  from  a  belief  of  the  power  and 
faithfulness  of  Jesus. 

Personal  religion,  comprehends,  a  dedication  of  our- 
selves to  the  service  of  God,  the  encouragement  of  Chris- 
tian graces,  constant  vigilance  against  the  influence  of 
temptation,  and  for  the  performance  of  duty,  with  an 
active  application,  of  doctrines  and  belief,  to  life  and 
sentiment.  It  is  encouraged  by  serious  reflection  on 
the  law  of  God,  and  on  our  obligation  to  observe  it,  in 
every  part,  and  in  a  perfect  manner,  on  what  hath  been 
done  to  atone  for  our  sin,  and  to  renew  us  to  good  works. 
It  is  farther  promoted,  by  strenuous  and  faithful  endeav- 
ours to  obey  ;  by  constant  and  earnest  prayer  for  the 
aid  of  the  Spirit,  and  for  increase  of  faith  ;  by  the  en- 
couragement of  pious  sentiments;  by  the  various  con- 
siderations to  love  and  serve  God  ;  and  by  looking  to 
the  joy  which  is  set  before  us.  If  any  more  minute  di- 
rections be  required,  I  refer,  for  particular  rules,  to  the 
ten  commandments,  which  are  special  and  positive  laws, 
which  no  man  is  at  liberty  to  transgress,  and  to  our 
Lord's  discourse,  contained  in  the  fifth,  sixth,  and  seventh 
chapters,  of  the  gospel  of  St.  Matthew,  which  I  recom- 
mend to  the  serious,  and  very  frequent,  perusal  of  my 
readers,  but  which  I  need  not  transcribe. 

I  conclude  these  remarks,  by  advising  as  two  useful 
means  of  promoting  personal  holiness,  temperance  and 
vigilance. 

Temperance,  has,  by  some  philosophers,  been  defined 
to  be  the  mean  between  extremes,  and  is  not  to  be  con- 
fined, merely,  to  the  rule  of  eating  or  drinking,  or  bodily 
gratification  ;  but  is  to  be  extended  to  the  mind,  partic- 
ularly, with  a  view  to  the  repression  of  strong  and  hurt- 


158  PRINCIPLES    OF 

ful  passions.  The  apostle's  advice  is,  "  Let  your  mode- 
ration be  known  to  all  men.     Be  sober." 

Vigilance,  is  essential  in  an  enemy's  country,  espe- 
cially, when  there  is  an  active  traitor  in  the  heart.  We 
are  ordered  to  watch,  not  under  temptation,  but  against 
it.  We  are  to  avoid,  rather,  than  resist,  for,  some  can 
flee,  who  cannot  fight.  We  are  to  maintain  a  guard  up- 
on our  thoughts  and  desires,  fixing  them  steadily  and 
actively  on  what  is  good,  calling  them  away  from  what 
is  bad,  and  preventing  them  from  wandering  into  forbid- 
den ground.  He  who  says  "  be  sober,"  adds,  "  be  vigi- 
lant, because,  your  adversary,  the  Devil,  as  a  roaring  li- 
on, walketh  about,  seeking  whom  he  may  devour,  whom 
resist,  steadfast  in  the  faith." 

Having,  just  now,  recommended  temperance  and 
vigilance,  I  am  naturally  led  to  speak  of  prudence. 
This,  aided  by  common  sense,  if  it  be  not  indeed  a  part 
of  that  principle,  is  of  incalculable  value,  in  enabling 
a  man  to  decide  for  the  present,  and  take  precautions 
for  the  future,  or,  so  to  direct  his  preparations,  and 
steer  his  course,  as  shall,  ultimately,  lead  to  the  accom- 
plishment of  the  object  in  view :  and,  he  shall  succeed 
best,  who  keeps  that  object  steadily  before  him,  and 
studies  and  considers  the  means  most  fitted  for  obtain- 
ing it.  Knowledge,  is  useless,  unless  it  be  properly 
applied,  and  directed  to  the  acquisition  of  good,  or  the 
prevention  of  evil.  This  faculty  of  judging,  and  acting 
wisely,  constitutes  the  cardinal  virtue  of  prudence,  the 
want  of  which,  in  the  common  course  of  life,  cannot  be 
compensated  for,  by  the  most  brilliant  talents.  In  mo- 
rals, it  is  of  incalculable  importance,  for,  its  dictates 
must  lead  to  the  choice  of  the  only  true  and  permanent 
happiness.  It  consists  in  forming  a  correct  judgment, 
respecting  any  pursuit,  or  proposed  plan  of  conduct, 
and  in  acting  according  to  that  judgment,  either  form- 
ed at  first,  or  afterwards  varied,  according  to  circum- 
stances, but,  uniformly  tending,  ultimately,  to  gain  a 
good  object.  It  is  different  from  wisdom,  inasmuch  as  it 
applies  solely  to  conduct,  or  only  to  opinion,  in  so  far  as 
that  is  to  have  a  practical  influence  on  conduct  ;  where- 
as, wisdom  is  rather  synonymous  with  intelligence,  and 
embraces  speculative,  as  well  as  practical  knowledge. 


CHRISTIAN    PHILOSOPHY.  159 

Our  Saviour  says,  "  Be  wise  as  serpents,  and  harmless 
as  doves."  That  is,  he  prudent ;  for  the  admonition 
does  not  apply  to  the  acquisition,  but,  to  the  practical 
application,  of  knowledge.  Prudence,  influences  those 
opinions  and  parts  of  conduct,  which  relate  to  others  as 
well  as  to  ourselves.  A  man  is  to  weigh  well  what  is  to 
be  for  his  own  good,  and  also  what  is  to  be  for  the  good 
of  others,  and  what  effects  may  be  produced  to  them  by 
any  particular  conduct.  Prudence,  may  be  considered 
under  two  circumstances ;  first,  as  leading,  whenever 
the  case  is  clear,  at  once  to  adopt  the  conduct  prescrib- 
ed as  good  ;  for  instance,  in  all  operations  of  duty, 
the  decision  is  instantaneous  in  favour  of  performance, 
because  performance  is  proper.  Secondly,  where  the 
circumstances  affecting  the  event  are  contingent,  pru- 
dence implies  the  previous  balancing  of  probabilities, 
and  calculating  on  the  consequences,  before  the  deter- 
mination be  formed.  In  this  respect  it  is  similar  to 
foresight  ;  it  makes  a  man  look  forward  to  the  proba- 
ble result,  and  choose  the  means  of  obtaining  the  good, 
and  shunning  the  evil.  In  such  cases,  we  must  delibe- 
rate, and  be  cautious  in  determination,  in  proportion  to 
the  ambiguity  and  importance  of  the  case.  But  let  no 
man  dignify  with  the  name  of  prudence,  those  hesitations 
and  apprehensions,  those  sentiments  and  actions,  which 
proceed  from  imbecility  or  irresolution,  from  a  selfish 
principle,  or  a  cold  heart. 

Prudence  is  a  virtue,  under  the  power  of  cultivation, 
and  which  may  be  lost  by  thoughtlessness.  I  may 
briefly  mention  the  following  means  of  improving  in  it  : 
Acquire  as  much  information  as  possible  on  the  sub- 
ject in  view,  and  on  all  collateral  points.  Reflect  care- 
fully, on  the  usual,  and  natural  consequences,  of  par- 
ticular opinions  and  conduct.  Consider  the  advantages 
and  disadvantages,  of  what  is  proposed  or  desired,  and 
whether  it  be,  in  the  course  of  things,  possible  to  ob- 
tain it.  Being  convinced  of  its  propriety  and  practica- 
bility, weigh  the  circumstances  which  encourage,  and 
those  which  oppose  it,  promoting  the  one,  and  obviat- 
ing the  other,  as  far  as  can  be  done  innocently,  and 
without  infringing  our  duty  to  others.  Be  governed  by 
the  dictates  of  reason,  rather   than   by  feeling  or  pas- 


160  PRINCIPLES    OF 

sion,  and  be  cautious  in  proportion  as  the  undertaking 
is  important,  or  the  effect  irrevocable.  Avoid  all  doubt- 
ful ground  as  far  as  possible ;  decidedly  and  promptly 
shun  what  is  evil,  and  as  decidedly  seek  what  is  good ; 
flee  temptation,  and  leave  it  to  the  imprudent,  to  tam- 
per with  moral  danger.  With  regard  to  our  conduct 
to  others,  the  most  prudent  part  we  can  follow,  is,  to  do 
to  them,  what,  were  we  in  their  situation,  we  would 
wish  them  to  do  to  us.  He  who  is  prudent  as  the  ser- 
pent, will  indeed  be  harmless  as  the  dove  ;  he  will  seek 
that  which  is  truly  good,  fulfil  every  duty,  and  become 
"  wise  unto  salvation." 

IX. 

Another  important  duty  is  to  improve  our  time,  es- 
pecially with  a  view  to  the  final  judgment.  Paul,  who 
had  been  reminding  the  Ephesians  that  they  had  once 
been  dark,  but  were  now  light,  exhorts  them,  from  this 
consideration,  to  have  no  fellowship  with  the  works  of 
darkness,  but  to  walk  circumspectly,  not  as  fools,  but 
as  wise,  "  redeeming  the  time,  because  the  days  are 
evil."  To  a  frail,  and  short-lived  mortal,  scarcely  any 
advice  is  more  important.  The  English  verb,  "tore- 
deem,"  though  it  may  be  traced  to  the  Greek,  is  imme- 
diately derived  from  the  Latin  verb  "  redimere"  which 
is  a  compound  of  re  and  emere,  to  obtain,  procure,  or 
purchase,  and  signifies,  to  recover  possession,  of  what 
had  been  lost,  and  also  to  ransom  by  paying  a  price. 
Hence,  our  Saviour  is  said  to  redeem  man,  because  he 
was  once  in  the  service  of  God,  but  was  taken  away  by 
Satan,  and  regained  by  Christ.  Now,  in  considering 
what  is  meant  by  redeeming  time,  it  is  evident  that  we 
cannot  regain  what  has  actually  been  lost,  or  already 
spent ;  but  we  may  act,  so,  as  to  regain  it  from  the 
same  improper  employment,  and  spend  the  present,  and 
future,  in  a  right  manner.  To  redeem  time,  then,  sig- 
nifies, that  we  should  no  longer  spend  it  as  formerly, 
but  improve  what  remains,  to  the  greatest  degree,  and 
employ  it  to  the  purpose  for  which  it  was  given.  A 
motive  to  do  so  is  added  by  the  apostle,  "  because  the 
days  are  evil ;"  that  is,  they  are  employed   by  wieked 


CHRISTIAN    PHILOSOPHY.  161 

spirits,  and  our  natural  propensities,  to  the  furtherance 
of  evil,  instead  of  good.  This  appears  from  the  apos- 
tle, in  the  close  of  his  epistle,  encouraging  the  Ephe- 
sians  to  be  strong  in  the  Lord,  that  they  may  stand  in 
"  the  evil  day,"  when  they  struggle  against  the  flesh  and 
wicked  spirits,  called  principalities,  and  powers,  and 
spiritual  wickedness.  The  admonition  cannot  fail  like- 
wise, of  recalling  to  our  recollection,  the  declaration  of 
Jacob,  that  his  days  were  not  only  evil,  but  also  few. 
"  Few  and  evil,"  said  he  to  Pharaoh,  "  have  the  days 
of  the  years  of  my  life  been." 

It  is  wise  to  examine  the  past,  and  observe  its  influ- 
ence on  the  present,  marking  the  opportunities  lost,  the 
benefits  gained,  the  acquirements  made,  the  advantages 
neglected.  By  connecting  the  past  with  the  present, 
and  looking  to  the  effect  of  the  former  on  the  latter ; 
by  attending  to  how  much  might  have  been  done,  beyond 
what  has  even  been  attempted ;  by  considering  how 
differently  we  would,  now,  wish  that  particular  periods 
had  been  spent,  whether  we  look  to  the  intellectual  pur- 
suits, or  the  moral,  perhaps  even  the  physical,  conduct ; 
by  reflecting  on  the  friends  gained,  the  adversaries 
created,  the  duties  performed  or  neglected,  the  facts  ac- 
quired, the  principles  obtained,  or  the  habits  induced, 
we  must  have  it  deeply  impressed,  that  the  past,  is  an 
instructive  lesson,  and  admit,  that  the  great  teacher, 
experience,  proclaims,  with  an  authoiity,  not  to  be  dis- 
puted, that  the  present  moment  ought,  strictly,  to  be 
improved  for  the  benefit  of  futurity.  For  all  those  days 
and  hours,  recalled  from  the  past  for  contemplation, 
were  once  the  days  and  the  hours  for  action,  and  im- 
provement, as  the  present  moment  now  is,  which,  like 
them,  is  hastening  on  to  the  ocean  of  eternity.  It  is  the 
present  moment,  then,  which  is  valuable  to  its  possessor, 
a  jewel,  whose  value  is  not  appreciated  till  it  be  lost. 
Correctly  speaking,  it  is  not  the  soul  which  hurries 
through  time,  but  time  through  the  mind,  and  so  finite 
and  circumscribed  are  the  powers  of  the  most  exalted 
spirit,  that  it  is  almost  identified  with  the  present  instant. 
Ignorant  of  the  future,  and  knowing  the  past,  only,  by 
the  faculty  of  remembrance,  it  may  be  said  to  experience, 
and  possess,  only  a  succession  of  moments.  To  the  in- 
14 


162  PRINCIPLES    OP 

finite  mind  there  is  neither,  in  one  sense,  past  nor  future, 
all  is  for  ever  present ;  but  of  this  attribute,  man,  who  is 
the  creature  of  a  moment,  can  form  no  conception,  and  it 
would  be  presumption  in  him  to  speculate  concerning  it. 
Man's  existence  is  made  up  of  a  continuation  of  instants, 
which,  like  sparks,  vanish  as  quickly  as  they  appear,  and, 
yet,  of  these  little  moments,  only  a  limited  number,  is 
given  to  man  on  earth  ;  and,  although,  they  be  passing  off 
with  the  rapidity  of  lightning,  they    pass  without    care 
or  observation,    till  so  many  be  lost,  as  to  form  a  tract, 
of  fearful  length.     Instants,  are  on  their  flight  through 
the  mind,  and  their  long   line,  darts  with  the   rapidity 
of  lightning,  each  instant,  carrying  with  it,  to   the  book 
of  God's   remembrance,  the   thought  and  the  act  with 
which  it   was   connected  ;  and  when   the   soul  itself  is 
called   away,  it  goes   hence  with  the  thought,  and  the 
act,  of  the  moment  when   it  was   summoned.     "As  the 
tree  falleth  so  it  lieth,"  and  happy  is  he   who  hath  had 
that  change,  by  the  power   of  the   Spirit,  which   shall 
give  him   security  in  the   mediation  of  Christ.     Of  all 
the  gifts,  then,  of  God  to  man  on  earth,  time  is  the  most 
important,  and  yet  the  least  esteemed.     It  involves  the 
very  being  of  man,  and  is   the  very  sheet   on  which   his 
life,  his  moral  history,  is  written.     Like  other  gifts,  it  is 
so  ordained,  that  it  shall  be  valuable  in  proportion  as  it 
is  improved,  and  the  foundation  of  all  solid  improvement, 
rests  on  the  employment  of  the  present  moment.     The 
wanderings   of  the  imaginations,   may  lead   away  the 
judgment,  the  creations  of  fancy  may  be  substituted  for 
efficient  endeavours,  yet,  let  us  not  consider  the  power 
of  imagination  as   useless.     Fancy,  when   it  excites  the 
better  feelings  of  the  heart,   and  so  warms  the   imagina- 
tion, and  stimulates  the  inner  man,  as  to  rouse,  to  activ- 
ity,  every  power   and  every  faculty,  does  become  sub- 
servient to  its  best  and  most  legitimate  purpose.     The 
judgment,   directs  to   our  determination,  and  our  plans 
of  conduct,  but  its  decisions,  to   be  carried  into  effect, 
must   be   obeyed  at   once.      The  time  for  action  is  the 
present  moment.     The  period  for  exertion,  is  the  mere 
instant  of  time,  which  is  now  darting  through  the  mind. 
The  imagination,  on  the  other  hand,  has  its  scene  of  ac- 
tion  at  a  distance.      Whilst  the  judgment,  forms  our 


CHRISTIAN    PHILOSOPHY.  163 

purposes  for  the  future,  imagination,  imbodies  these 
purposes  and  decisions,  and  gives  to  them  form  and 
pattern,  and  scenic  representation.  But,  in  this  com- 
pound process,  the  imagination,  too  often,  leaves  the 
active  powers  behind  it,  and,  the  dupe  of  fancy,  instead 
of  steadily  employing  the  present,  to  the  accomplish- 
ment of  his  purpose,  gives  the  rein  to  his  imagination, 
forms  a  fair  picture  of  bright  and  happy  days,  of  suc- 
cess, honour,  and  renown,  and  wastes  on  the  empty, 
useless,  worthless  contemplation,  of  an  ideal  scene,  the 
moments,  which  ought  to  have  been  devoted  to  the  rear- 
ing of  the  fabric.  Thus,  a  purpose  is  substituted  for  an 
effort,  an  intention  for  an  action,  a  wish,  a  mere  imagi- 
nation, for  a  solid,  continued,  and  well  conducted  train  of 
studies,  and  active  operations.  Feelings,  passions,  mere 
dreams  and  delusions,  occupy  the  life  of  man,  and  at 
its  close,  he  finds  that  he  has  been  cheated  out  of  all 
that  he  had  fancied,  and  that  procrastination,  is,  indeed, 
the  thief  of  time. 

There  is  only  a  certain  time,  allotted  to  every  man,  as 
a  term  of  probation,  a  space  for  improvement,  a  space 
by  which  eternity  itself  shall  be  affected.  The  reflec- 
tion is  awful,  that  the  few  years  of  human  life,  which, 
when  compared  with  eternity,  are  less  than  a  drop  in 
the  mighty  ocean,  shall  not  only  determine  the  situation 
of  the  soul,  but  even  the  precise  degree  of  happiness  or 
misery.  This  great  gift  of  God,  ought  to  be  diligently 
improved,  and  spent  in  such  a  way  as  we  could  wish  we 
had  done,  when  we  are  about  to  appear,  in  the  presence 
of  the  Judge  who  gave  us  life.  Time  and  life,  are  in  one 
respect  synonymous  terms,  though,  strictly,  life  is  the 
principle,  time  the  continuation  of  the  operation  of  the 
principle.  Life,  is  in  general  connected  with  an  idea  of 
time  and  corporeal  existence.  But  we  may  do  well  to 
look  a  little  farther,  and  connect,  in  our  mind,  the  exist- 
ence of  the  soul  with  eternity,  and  consider  human  life, 
as  that  short  period  of  eternity,  spent  on  earth,  as  a 
trial  for  a  future  state,  during  which,  indeed,  the  soul 
is  too  subject  to  the  body,  too  intimately  connected  to 
the  transient  things,  which  are  to  exist  no  longer  than 
the  period  of  probation.  Life  now,  and  life  hereafter, 
are  portions  of  the  same  existence,  but   the  circumstan- 


164  PRINCIPLES    OF 

ces  are  greatly  altered.     Then,  the  state  is  everlasting, 
and  subject  to  no  change.     Now,  it  is  temporary,  being 
the   prelude  to  that  state  which  shall  endure  for   ever, 
and  we  mark  the  progress  of  this,  toward  that,  by  divi- 
sions, in  order  to  enable  us  to  ascertain  and  remember 
it  more  correctly.     This   period  is  to    all  men  very  un- 
certain, and  in   itself  is    short  and  constantly  in  flight. 
Every   moment  diminishes  its  duration,    and  brings  us 
nearer  to  eternity.     He  who  listens  to  the  beating  of  a 
clock,  may  reflect  as  he  listens,    that   with  each  beat  a 
moment  flies,  never  to  return.     Perhaps,  there  is  scarce- 
ly any  thing,  better  calculated,    to    impress  the    mind, 
with   an  idea  of  the  unceasing  progress  of  time,  than  to 
look  at  the  perpetual  motion,  of  the  second-index  of  a 
time-piece.     This  speaks  to  the  eye,  and  each  rapid  re- 
volution, proclaims  that  our  life   has   become  so    much 
shorter.     How  many  revolutions   we   may  yet  witness, 
we   know  not,  but  even    for  the  way   in   which  one  of 
these    periods  is  spent,  we  must  give  an  account.     Aw- 
ful thought  !     Shall  every    minute   return  at   the   great 
judgment  !  shall  we  then  have  our  whole  life  repeated, 
but   without  the    possibility    of    improvement  !      How, 
then,  ought  we    to  spend  the  days   and  hours  which  re- 
main 1     How   cautiously    ought   we    to    employ   every 
minute,    seeing  that  every  one,  with  all  its  thoughts,  de- 
sires,  and  actions,   shall  return  to   our   recollection  at 
the  last  day  1     Every    period  of  our  life   shall  rise  to 
view,    whether   it   hath    been    spent   in  listlessness,   in 
active  vice,  or   in  the   service   of  God.     How  carefully 
then  should  we  redeem  time  1     How  different    does  its 
value    appear  in  the  hour  of  health,    and  in   the  near 
prospect  of  death  and  judgment  1     How  greatly  do  the 
best  of  men,  on  a  deathbed,  regret  much  mis-spent  time, 
and  with   what  different  views   is    conduct  beheld,   at 
that   solemn  period,    when  all  things  assume  their  true 
and  proper  appearance  1     Ought  it  not  to  be  the  busi- 
ness of  every   day  to  determine,  whether  we  have  lived, 
thought,  and    acted,   as  we  would    wish    we  had  done, 
when  we  come  to   die  ?  and    whether   we  could  answer, 
for  this  one  day,  this  single  hour,  in  the  presence  of  the 
Judge  ?     There  can  be  no  duty  more  indispensable,  no 
wisdom  greater,  than    preparing  for  the    account  we 


CHRISTIAN    PHILOSOPHY.  165 

must  at  last  give.  By  the  choice  we  now  make,  is  our 
state  hereafter  to  be  fixed,  and  by  the  diligence  with 
which  we  do  the  work  of  the  Lord,  is  the  degree  of 
reward  to  be  determined.  Did  this  impress  the  mind 
strongly,  and  were  a  faithful  comparison  made  between 
time  and  eternity,  we  might  well  apply,  to  our  whole 
short  life,  the  words  of  Jesus,  "  what,  could  ye  not 
watch  one  hour  !" 

Time,  is  given  us,  the  span  of  life  is  alloted  us,  that 
we  may  glorify  God,  and  find  our  enjoyment  in  doing 
so.  It  was  for  this  end  that  we  were  created  and  re- 
deemed, and  there  is  no  permission  to  mis-spend  time, 
more  than  there  is  to  apply  it  to  actual  transgressions 
of  the  law  of  God.  We  are  not  merely  to  avoid  the 
pursuit  of  sin,  but  we  are  to  devote  our  time  to  God, 
and  improve  it  to  the  utmost.  There  is  no  allow- 
ance for  idleness.  We  are  to  be  diligent  in  our  sec- 
ular employment,  whatever,  by  the  determination  of 
Providence,  that  may  be.  A  Christian,  is  no  more 
permitted  to  neglect  his  business,  than  to  swear  or 
steal  ;  and  whenever  we  find  any  one  careless  in  pro- 
viding for  his  own  wants,  or  those  of  a  family,  or  of 
the  poor,  we  are  sure,  that,  in  so  far,  his  faith  is 
dead.  There  is  a  mean,  between  carelessness  and  a 
love  of  the  world,  for  both  of  these,  are,  decidedly,  con- 
demned by  reason  and  in  scripture.  We  are  to  be 
attentive  to  the  prolongation  of  our  life,  and  the  pre- 
servation of  our  health,  for  we  have  just  as  little  title 
to  neglect  our  health,  as  to  take  away  our  life,  and, 
there  is  as  great  necessity,  to  use  the  means  of  pre- 
serving the  vigour  and  welfare  of  the  body,  as  there  is, 
properly  to  employ  any  other  gift  of  God,  or  to  make 
the  most  of  our  time.  We  are  to  be  diligent  in  the 
improvement  of  the  mind,  especially  in  heavenly  wis- 
dom. We  are  not  to  be  listless  and  inactive,  but  arc 
even  to  gather  up  the  fragments  of  time,  and  employ 
every  portion  in  a  useful  way.  The  mind,  indeed,  as 
weli  as  the  body,  must  have  some  relaxation,  but  no 
more  is  to  be  allowed,  than  is  necessary  to  recruit  and 
preserve  its  vigour.  Merely  a  change  of  mental  opera- 
tion is  relief,  and  there  is  no  opinion  more  false  and 
dangerous  than  this,  that  the  mind,  to  be  recruited, 
14* 


166  PRINCIPLES    OP 

must  be  indulged  in  frivolous  pursuits.  It  cannot  al- 
ways study  and  investigate,  but  it  can  relax,  and  yet  be 
invigorated,  by  indulging  in  imaginations  beneficial  to 
mankind,  or  by  devotional  reflections.  No  man  will 
pretend  to  maintain,  tbat  after  secular  cares  and  duties, 
or  after  some  hours  spent  in  study,  the  mind  shall  be 
more  relaxed  by  indulging  in  vain  and  frivolous,  if  not 
directly  sinful,  imaginations,  or  by  the  gratification  of 
selfish  or  vicious  passions,  than  by  a  train  of  thought, 
embracing  the  happiness  of  others,  or  promoting  our 
love  to  God.  Neither  has  any  man,  ever  yet,  proved, 
that  the  mind  is  better  relaxed,  and  subsequently  invig- 
orated, by  reading  works  addressed  solely  to  the  imag- 
ination, and  whose  tendency  is  to  dissipate  every  se- 
rious thought,  and  inspire  sentiments,  or  desires,  of 
a  doubtful,  if  not  positively  of  a  vicious  nature,  than  by 
the  perusal  of  books  of  piety  or  science,  or  those  la- 
bours of  the  historian,  or  compositions  of  the  poet, 
which  display  the  conduct  and  characters  of  men.  I 
am  far,  indeed,  however,  from  objecting  to  works  of 
imagination,  I  only  censure  those  which  speak  to  the 
imagination  alone,  without  in  any  way  improving  the 
heart  or  judgment.  There  are  many  works  of  ima- 
gination, which,  to  a  thinking  and  well  regulated  mind, 
may  prove  more  useful  than  some  serious  and  matter  of 
fact  disquisitions.  Many  works  which  do  not  require 
deep  consideration,  or  a  previous  training  of  thought, 
may  with  henefit  be  read  at  hours  which  cannot  be  de- 
voted to  regular  study.  These,  store  the  mind  with 
useful  facts,  or  sharpen  particular  faculties,  or  hold 
out  examples  for  imitation.  On  tins  subject,  I  may 
briefly  observe,  that  every  individual  is  the  best  judge  of 
what  may  be  read  with  improvement.  Some  minds  can 
reap  advantage  from  almost  any  work,  for  much  de- 
pends on  the  intention  in  reading,  and  the  reflections 
which  arise  from,  and  are  encouraged  by  it.  Neither 
are  we  to  suppose,  that  because  society  is  useful  and 
excellent,  it  is  expedient  or  salutary  to  relax  the  mind 
in  gay,  or  dissipated,  or  riotous  company.  Instruc- 
tive, cheerful  conversation,  both  comforts  and  strength- 
ens the  mind,  whilst  frivolity,  especially  if  prolonged, 
weakens  it. 


CHRISTIAN    PHILOSOPHY.  167 

I  conclude  this  subject,  with  one  or  two  short  ad- 
vices. Never  leave  the  mind  to  become  inactive  or 
listless,  for,  by  doing  so,  it  gradually  loses  its  sprinc, 
and  there  is  danger  of  becoming  melancholy,  or  fretful, 
or  habitually  indolent.  Regulate  time,  so  as  to  appor- 
tion it,  properly,  to  the  various  purposes  and  duties  of 
life.  Never  procrastinate,  or  delay  the  duty  which 
ought  to  be  performed  to-day,  till  to-morrow.  Gain  as 
much  time  as  possible,  and,  every  portion  of  it,  not 
devoted  to  some  definite  purpose,  use  in  one  or  other 
of  the  various  modes  of  improvement,  either  solitarily 
or  socially.  Keep  constantly  in  mind,  the  great  pur- 
pose of  life,  and  the  uncertainty,  how  soon  it  may  ter- 
minate. Lastly,  do  not  give  up  an  undue  portion  of 
time  to  sleep,  or  to  animal  indulgence.  There  is  no 
more  allowance  for  spending  time  unnecessarily  in  sleep, 
than  for  gluttony.  It  is  no  excuse,  that  a  man  has  no 
specific  business  of  life,  to  be  performed  in  the  morning. 
Every  man  has  business,  every  man  has  the  duties  of 
prayer,  reading  the  Scriptures,  praise,  meditation,  and 
mental  improvement  to  perform  ;# and  he  is  no  more 
justified  in  neglecting  these,  by  indulgence  in  sleep, 
than  in  neglecting  his  counting-house,  or  secular  inte- 
rest. If  it  be  pleaded  as  an  excuse,  for  neglecting  any 
of  the  duties  of  life,  any  of  the  means  of  improvement, 
that  he  has  no  time,  the  answer  is  ready  and  decided. 
Let  him  not  waste  his  time  in  sleep,  and  let  him,  dili- 
gently, employ  every  part  of  it,  when  awake.  If  there 
be  any  doubt  remaining  as  to  this  advice,  let  a  man  cal- 
culate how  many  years  of  his  life  he  spends  in  sleep,  and 
how  many  days  he  should,  every  year  gain,  did  he  take 
no  more  than  was,  fully,  sufficient  to  recruit  the  hodj 
and  the  mind. 

X. 

The  last  personal  duty  I  shall  particularize,  is  not, 
indeed,  the  performance  of  a  special  act,  but  rather  the 
strenuous  fulfilment  of  every  duty,  and  an  effort  to  in- 
crease in  meetness  for  heaven.  It  is  to  strive  for  Chris- 
tian perfection,  a  duty  so  important  that  I  may  give  it 
a  separate  consideration.      A  state  of  perfection  and 


168  PRINCIPLES    OF 

innocence,  never  was  enjoyed  by  any  mere  man,  but 
Adam,  before  bis  fall.  None  of  his  descendants  can  ac- 
quire moral  perfection,  keeping  every  law,  and  neglect- 
ing no  injunction.  The  admonition,  "  be  perfect,"  can- 
not, therefore,  refer  to  that,  which  is  impossible,  namely, 
perfect  obedience,  but  to  the  perfection  of  the  Christian 
character,  which  consists  in  cordial  and  active  faith, 
that  worketh  by  love.  The  perfection  of  Adam,  before 
his  fall,  was  personal  innocence,  and  perfect  obedience. 
The  perfection  of  his  posterity,  is,  to  be  full  of  faith, 
and  bear  much  fruit.  The  praise,  which  redounded  to 
God,  from  his  creation  of  Adam,  was  from  his  innocence 
and  obedience.  The  glory  and  praise,  which  redound 
to  God,  from  redeemed  man,  proceed  from  his  faith  in 
Jesus,  and  from  being  created  in  him  to  good  works,  or 
the  service  of  God.  The  perfection,  then,  of  the  Chris- 
tian, consists  in  his  living  in  Christ,  and  to  him.  The 
principle  is  love,  the  best  and  greatest  fruit  of  faith,  and, 
which  shall  abide,  when  faith  and  hope,  shall  have  re- 
ceived their  accomplishment.  Jesus,  declared,  that  the 
two  commandments, were,  love  to  God,  and  love  to  our 
neighbour  ;  and  on  these  two,  said  he,  hang  the  law  and 
the  prophets.  In  his  sermon,  on  the  mount,  he  saith, 
"  Be  ye  perfect,  even  as  your  Father,  who  is  in  heaven, 
is  perfect."  When  we  attend  to  what  gave  rise  to  the 
advice,  it  is  found  to  be  the  commandment  of  love. 
Paul,  concludes  an  address  on  the  same  subject,  with  a 
similar  admonition  :  "  Be  ye  followers  of  God."  John 
saith,  "  God  is  love,  and  he  that  dwelleth  in  love,  dwell- 
eth  in  God,  and  God  in  him."  Paul,  tells  the  Rom- 
ans, that  "  love  is  the  fulfilling  of  the  law  ;"  and  Timo- 
thy, that  "the  end  of  the  commandment  is  charity,  or 
love,  out  of  a  pure  heart,  and  of  a  good  conscience,  and 
of  faith  unfeigned."  Love,  then,  is  the  perfection  of  a 
Christian,  love  to  God,  and  love  to  man,  proceeding 
from  faith  in  a  Redeemer.  But  love,  like  faith,  must  be 
aetive.  If  we  really  love  God,  it  must  constrain  us  to 
live,  not  unto  ourselves,  but  unto  him  who  bought  us 
with  a  great  price.  Did  we  know  the  magnitude  of  the 
evil,  from  which  Christ  came  to  deliver  us,  and  aught 
of  the  unspeakable  value  of  the  sacrilice  he  offered — did 
we  think,  as  became  abject,  helpless,  and   hopeless  sin- 


CHRISTIAN    PHILOSOPHY.  169 

ners,  of  the  glory  and  the  greatness  of  the  Redeemer, 
and  the  infinite  love  he  has  manifested  in  the  work  of 
redemption,  then,  indeed,  should  the  whole  soul  be  filled 
with  love,  to  that  ever  blessed  Being,  whose  character 
is  Love.  And,  with  the  full,  and  never-fading  contem- 
plation, of  the  mercy  which  led  him  to  suffer  and  die  for 
sinners,  and  strive  with  us,  for  months  and  years,  during 
our  heedless  career,  we  should,  indeed,  find  the  world 
subdued,  and  know,  and  feel,  that  Christ  was  the  pos- 
sessor of  our  heart ;  and,  that  in  proportion  to  his  su- 
premacy there,  and  the  greatness  and  constancy  of  our 
affection  to  him,  who  loved  us,  and  died  for  us,  and  is 
guiding  us  to  heaven,  should  be  our  conformity  to  him, 
and  our  perfection  in  the  Christian  character. 

No  man,  can  say  what  degree  of  faith,  and  what  degree 
of  conformity  to  Christ,  and  that  comprehends  all  mo- 
ral perfection,  may,  under  the  blessing  of  God,  be  ac- 
quired on  earth,  by  the  constant  and  diligent  use  of  ap- 
pointed means.  We  are,  therefore,  always  to  endeav- 
our to  be  more  perfect,  and  more  like  Christ.  Paul, 
whose  example,  surely  it  is  safe  to  follow,  tells  the  Phi- 
lippians,  that  he  was  anxious  that  he  might  know  Christ, 
and  the  power  of  his  resurrection,  and  the  fellowship  of 
his  sufferings,  being  made  conformable  to  his  death,  that 
he  might  attain  to  the  resurrection  of  the  dead  ;  that  is, 
to  eternal  life  through  Him,  who  is  the  resurrection, 
and  the  life,  and  who  said,  "  Whosoever  believeth  in  me 
shall  never  die ;  or  if  he  were  dead,  yet  shall  he  live." 
Paul  adds,  that  he  did  not  consider  that  he  had  already 
attained,  or  was  already  perfect,  but  forgetting  the  things 
which  were  behind,  he  pressed  forward  to  the  prize, 
even  eternal  life.  We  are  to  follow  his  example.  What 
degree  of  perfection  we  may  acquire,  is  not  the  question. 
That  which  we  ought  to  aim  at,  is  the  greatest  of  which 
man  is  capable.  Doubtless,  some  make  less  progress 
other,  than  and,  yet,  through  the  rich  mercy  of  God,  and 
the  sufferings  of  Christ,  shall  be  made  partakers  of  salva- 
tion. But  no  man  is  permitted  to  place  any  boundary 
to  his  progress,  or  to  determine,  that  this,  or  that,  is  the 
degree  to  which  he  shall  aspire.  If  he  do  acquire  a  giv- 
en degree,  and  stop  there,  he  does  not  remain  stationa- 
ry.    If  he  go  not  on,  he  must  fall  back.     He,  who  no 


170  PRINCIPLES    OF 

longer  endeavours  to  improve,  must  become  Avorse.  He, 
who  determines  that  here  his  progress  shall  stop,  has 
not  the  spirit  of  Christ.  It  is,  however,  a  very  different 
thing  to  fail  in  attaining  perfection,  and  to  stop  short  in 
our  efforts.  As  there  is  but  one  faith,  so,  there  is  but 
one  degree  of  fruitfulness,  which  is  proper  to  Christians, 
and  that  is  the  greatest  possible.  This  is  the  lowest  de- 
gree allowed  by  the  gospel,  and  it  is  confessedly  the 
highest,  to  which  the  Spirit  carrieth  man  in  this  life. 
The  prayer  of  Paul,  for  the  Hebrews,  ought  to  be  the 
prayer  of  a  Christian  for  himself;  "The  God  of  peace, 
make  you  perfect,  in  every  good  work,  to  do  his  will, 
working,  in  you,  that  which  is  well  pleasing  in  his  sight, 
through  Jesus  Christ." 


CHAP.  VII. 

OF    RELATIVE    DUTIES. 

Having  finished  the  remarks  I  had  to  make  on  person- 
al, I  now  proceed  to  relative  duties,  which  the  former 
observations,  will  enable  me  to  discuss  more  shortly; 
as,  he  who  is  careful  to  perform  his  duty  to  himself,  and 
to  preserve  those  habits  and  dispositions  which  have 
been  recommended,  must  have  made  good  progress,  to- 
wards the  performance  of  his  duty  to  others. 

I. 

One  of  the  first  and  most  essential  duties,  of  a  rela- 
tive nature,  is  love.  There  are  three  terms  employed 
in  speaking  of  this  duty.  Philanthropy,  a  compound 
word,  signifying  general  love  to  mankind  ;  Charity,  a 
word  also  of  Greek  extraction,  which  does  not  mean 
the  giving  of  alms,  but  universal  good-will  or  benevo- 
lence ;  Love,  which  includes  these,  which  are  nearly 
synonymous,  and  implies  the  addition  of  a  more  lively 
affection,  amounting  even  to  a  passion.  This  duty 
of  love,  indeed,  is  so  requisite,  that  none  of  the  rest 
can    be    performed    without  it,   and  when  it  is  present, 


CHRISTIAN    PHILOSOPHY.  171 

it  will,  as  an  active  cause,  give  birth  to  all  the  others. 
If  any  man  inquire  what  this  universal  love  is,  I  can- 
not do  better  than  offer  him  the  description  given  by 
St.  Paul ;  "  Charity  suftereth  long — charity  envieth 
not — charity  vaunteth  not  itself — is  not  puffed  up — 
doth  not  behave  itself  unseemly — seeketh  not  her 
own — is  not  easily  provoked — rejoiceth  not  in  ini- 
quity, but  rejoiceth  in  the  truth — beareth  all  things — 
believeth  all  things — hopeth  all  things — endureth  all 
things;'"  and  he  adds  as  a  recommendation,  that  charity 
never  faileth — faith  and  hope  shall  be  ended — but  cha- 
rity shall  endure,  for  ever,  in  heaven.  As  to  the  necessi- 
ty of  charity,  he  gives  his  opinion  in  the  most  energetic 
language.  Though,  says  he,  I  had  the  gift  of  prophecy, 
and  all  knowledge,  and  faith  which  could  move  moun- 
tains, and  bestowed  all  my  goods  on  the  poor,  and  even 
gave  my  body  to  be  burned,  yet  if  I  have  not  charity, 
"  it  profiteth  me  nothing."  Peter,  expresses  himself 
scarcely  less  strongly,  for,  after  exhorting  Christians,  by 
the  example  of  Christ,  to  cease  from  sin,  and  urging,  as 
an  inducement  to  vigilance,  that  the  end  of  all  things  is 
at  hand,  he  admonishes  them  to  be  sober,  and  watch 
unto  prayer,  and  adds  these  remarkable  words,  remark- 
able, as  uttered  in  the  contemplation  of  the  end  of  hu- 
man life,  and  of  the  world  itself;  "  Above  all  things, 
have  fervent  charity  among  yourselves  ;"  and  he  gives 
a  short,  and  expressive,  definition  of  active  charity — it 
"  shall  cover  the  multitude  of  sins."  Many  superficial 
readers  conclude  from  this  passage,  that  alms  can  atone 
for  sin  ;  but  the  apostle  speaks  of  love,  not  of  alms,  and 
of  the  operation  of  the  principle,  not  of  the  reward, 
seeming  to  have  had  in  his  mind  the  proverb  of  Solo- 
mon :  "  Hatred  stirreth  up  strifes  ;  but  love  covereth  all 
sins." 

It  is  worthy  of  observation,  that  the  admonitions 
to  Christian  perfection,  given  by  Jesus,  and  his  apos- 
tles, are  either  preceded,  or  followed,  by  an  injunc- 
tion to  love,  which  is  held  out  as  the  summit  of 
Christianity.  We  find  a  key  to  this  in  the  epistle  of 
St.  John,  who  says,  "  God  is  love,  and  he  who  dwell- 
eth  in  love,  dwelleth  in  God."  This  is  the  principle 
which  animates  to  all  duty.     Love  to  God,  is  the  ruling 


172  PRINCIPLES    OP 

principle  in  the  renewed  heart,  and  naturally  springs 
from  faith  in  his  promises,  for  without  faith,  there  can  be 
no  love,  and  without  love,  faith  is  but  an  empty  name. 
For,  of  Je6us,  Christians  may  truly  say,  "  Whom  having 
not  seen,  we  love  ;  in  whom,  though  now  we  see  him  not, 
yet  believing,  we  rejoice."  Love  to  God,  is  the  motive 
to  serve  and  worship  him,  love  to  man,  is  the  animating 
cause,  of  the  performance  of  every  relative  duty,  and  he 
who  is  fervent  in  love,  never  can  be  deficient  in  this 
performance.  God,  is  said  to  be  love,  because  he  is  in- 
finite in  that  perfection.  But  he  may  as  truly  be  called 
wisdom,  or  truth,  or  justice.  Yet,  as  his  love  is  the  most 
conspicuous  and  refulgent  attribute,  in  his  relation  to 
redeemed  man,  it  is  singled  out  for  our  contemplation, 
and  is  held  forth  for  our  imitation,  as  in  us,  it  is  the 
source  of  all  other  graces.  Paul,  tells  the  Ephesians,  that 
God  gave  teachers  in  the  church,  for  the  perfecting 
of  the  saints,  till  they  come,  "  unto  a  perfect  man ;" 
who  being  sincere  in  love,  woidd  grow  up  into  Christ. 
He  then  goes  on  to  give  different  advices,  and  concludes 
by  returning  to  this  grand  rule  of  conduct,  "  Be  ye 
kind  one  to  another,  tender-hearted,  forgiving  one  an- 
other, even  as  God,  for  Christ's  sake,  hath  forgiven  you. 
Be  ye  therefore  followers  of  God,  as  dear  children,  and 
walk  in  love,  as  Christ  also  hath  loved  us,  and  given 
himself  for  us."  This  is  perfectly  consistent  with  the 
discourse  of  our  Lord  himself,  Avho  dwelt  much  on  the 
necessity  of  love,  and  in  his  sermon  on  the  mount,  con- 
cludes his  recommendation  of  brotherly  love,  by  the 
powerful  inducement  of  the  character  and  example  of 
God,  "  Be  ye  therefore  perfect,  as  your  father  who  is 
in  heaven  is  perfect  ;"  and,  almost  immediately,  after 
Judas  had  gone  away  to  betray  him,  and  before  quit- 
ting the  house,  where  he  had  instituted  the  sacrament 
of  the  Supper,  he  began  a  comfoiting  and  instructive 
discourse,  with  this  solemn  and  impressive  saying, 
"  Yet  a  little  while  I  am  with  you,"  and  the  very  first 
part,  of  that  little  while,  was  occupied  in  enjoying  love  : 
"  A  new  commandment  1  give  unto  you,  that  ye  love 
one  another,  as  I  have  loved  you  ;"  and  this  was  again 
emphatically  repeated,  when  he  went  out  to  the  Mount 
of  Olives.     The  command  is  styled  new,  not  because 


CHRISTIAN    PHILOSOPHY.  173 

it  was  new  in  the  motive  and  degree.     Paul,  therefore, 
when  he  wrote  so  strongly  to  the  Ephesians,  wrote  not 
only  hy  immediate  inspiration,  but  by  the  remembrance 
of  our  Lord's  words;  and  he  adopts  the  same  reasoning 
with  the  Colossians,  whom  he  exhorts  to  kindness  and 
long-suffering,  and  to  the  forgiving  of  one  another,  add- 
ing, "  Even  as  Christ  forgave  you,  so  also   do  ye  ;  and, 
above  all  these  things,  put  on  charity  (or  love),   which 
is  the  bond  of  perfectness."     In  all  his  epistles,  he  en- 
forces the  necessity  of  love.     He   tells  the  Ephesians, 
that  he  gave  thanks,    and  mentioned   them  in  his  pray- 
ers,  when   he  heard  of  their  faith   in  the   Lord  Jesus, 
and  love  unto  all  the  brethren.     Let  it  be  observed,  that 
faith  and  brotherly  love,  are  the  subjects  of  his  thanks. 
He  tells  the  same  thing  to  the  Colossians,  and  he  rejoic- 
ed, when  Timothy  brought  him  tidings,  of  the  faith  and 
charity  of  the   Thessalonians,   observing  to  them,  that 
"  touching  brotherly  love,  ye  need  not  that  I  write  unto 
you,  for  ye  yourselves  are  taught  of  God,   to  love  one 
another."     He,  in  like  manner,  thanks  God  for  the  love 
and  faith   of  Philemon;  and    how  earnestly  he  desired 
the  growth  of  love,   and  how  much  he  esteemed  it,  is 
manifest  from  his  fervent  prayer  for  the  church  at  Thes- 
salonica  ;    "  The    Lord    make    you    to   increase    and 
abound  in  love,  one  towards  another,    and  towards  all 
men,  even  as  we  do  towards  you,   to  the  end  he  may 
establish    your  hearts,   unblamable,   in  holiness,  before 
God."     Thus  it  appears,  that   he  who  hath  attained   to 
this  love,  is   of  necessity,   so  far  advanced,   as  to  be   es- 
tablished in  holiness,  and  to  have  acquired  that  blessing, 
which,  in  the  end  of  his  epistle,  is  spoken    of,  as  the 
consequence  of  the  sanctification  of  the  God  of  peace. 
There  is,  indeed,  nothing'more  decisive  of  the  Christian 
character,  no  better  mark  of  a  true  disciple,  than   love. 
St.  John  says,   "  We    know  that  we  have   passed  from 
death  unto   life,  because  we  love  the  brethren ;  he  that 
loveth  not  his  brother,   abideth  in   death."     "  He   that 
loveth  not,  knoweth  not  God,  for  God  is  love."     "  If  a 
man  say,   I  love   God,  and  hateth   his   brother,  he  is  a 
liar."     "  Beloved,  if  God  so  loved  us,  we  ought  also  to 
love  one  another."     Truly,  no  man  can  be  a  Christian, 
without  love.     No  man  can  hope  to  be  saved  by  faith, 
15 


174  PRINCIPLES    OF 

without  love,  for  faith  worketh  hy  love,  and  without 
love,  it  is  dead.  No  man  can  hope  that  he  is  sanctified, 
without  love,  for  love  is  the  fruit  of  the  Spirit.  These 
are  most  serious  considerations,  which  it  becomes  every 
man  on  earth  to  attend  to,  for  the  result  of  an  examina- 
tion of  the  heart,  upon  these  principles,  must  lead  to 
the  conclusion  drawn  by  St.  John,  "  Hereby,  know  we 
that  we  dwell  in  him."  Love  is  the  effect  of  our  con- 
version, the  consequence  of  our  union  with  Christ,  the 
evidence  of  saving  faith. 

Christ  loved  men,  and  gave  himself  for  them,  there- 
fore, we  act  in  opposition  to  the  spirit  of  Christ,  if  we 
love  not  our  brethren.  We  are  commanded  to  follow 
the  example  of  Christ  in  all  things,  and  are  under  as 
strong  an  obligation,  to  imitate  his  love,  as  his  patience, 
or  obedience.  He  who  willingly  fails,  in  any  part  of 
conformity,  must  be  presumed  to  suppose,  that,  either 
some  part  of  our  Saviour's  character,  is  unworthy  of 
imitation,  or,  that  he  is  at  liberty,  to  resemble  him  in 
one  thing,  and  differ  from  him  in  another,  both  things 
being  admitted  to  be  good.  The  impiety  of  the  first, 
and  absurdity  of  the  second,  supposition,  must  be  evi- 
dent to  all,  and  yet  how  few  act,  as  if  the  example  of 
Christ,  were  to  be  followed,  in  all  things.  Like  Christ, 
we  are  not  merely  to  love  the  good,  but  all  mankind. 
The  vices,  and  follies  of  men,  are  no  ground  of  exemp- 
tion, from  the  operation-of  love  and  benevolence.  We 
are  to  promote  the  true  happiness  of  the  sinner,  though 
we  hate  the  sin.  We  are  to  have  charity  towards  the 
man,  of  whose  conduct  we  disapprove.  If  this  had  not 
been  the  disposition  of  our  Lord,  man  had  never  been 
redeemed.  He,  from  Divine,  and  infinite  love,  came 
into  the  world  to  save  sinners,  to  seek  those  who  were 
lost,  to  lay  down  his  life  for  those,  who  had  broken  all 
his  laws. 

God  is  love,  and  exercises  his  power  and  providence, 
for  the  happiness  of  his  creatures,  and  in  love  to  them. 
We,  therefore,  if  we  would  be  the  image  of  God, 
must  use  our  finite  powers  in  love.  Nothing  exalts  and 
purifies  the  soul  so  much  as  this,  or  tends,  so  powerfully, 
to  root  out  evil  passions  and  vices,  or  to  promote  in- 
ward  peace,   and  true   happiness.     How   much  of  the 


CHRISTIAN    PHILOSOPHY.  175 

misery  of  life,  proceeds  from  envying  and  grieving, 
from  fretting  at  supposed  slights,  from  being  fearful  of 
the  success  of  another,  from  anxiety  to  engross  all  to 
ourselves.  Love  banishes  these  selfish  passions,  these 
jealousies,  and  feverish  irritations  of  the  mind.  It  is 
the  want  of  love,  which  occasions  most  of  our  vexations, 
and  the  greatest  part  of  our  unhappiness.  Were  our 
eyes  opened  to  a  view,  of  the  trifling  nature  of  those 
things,  which  diminish  love,  and  provoke  envy  and 
hatred,  we  could  not  suppose  them  to  operate  on  ra- 
tional creatures.  The  things  of  this  life  are,  in  them- 
selves, altogether  vanity,  and  even  if  they  were  of  val- 
ue, it  is  absurd,  to  hate  our  neighbour,  on  account  of 
them,  because  this  disposition,  cannot  transfer  the  pos- 
session from  him  to  us.  We  only  torment  ourselves, 
without  deriving  any  advantage. 

We  are  to  love  our  neighbour,  as  ourselves.  If  we  in- 
quire, who  is  our  neighbour,  our  Lord  answers  that  ques- 
tion in  his  parable.  If  we  inquire,  how  we  are  to  love 
him,  the  reply  is,  that  we  should  do  to  him,  as  we  would 
wish  him,  in  similar  circumstances,  to  do  to  us.  We 
are  to  desire  for  him,  what  we  should,  in  his  situation, 
deem  good  for  ourselves.  We  are,  as  it  were,  to  place 
our  soul  in  his  body,  and  judge  for  him.  The  com- 
mandment, on  this  subject,  is  plain,  the  principle,  is 
clear.  We  are  to  love  others,  in  the  same  manner  as, 
but  not  to  a  greater  degree  than,  ourselves.  We  are 
bound,  by  a  rule  of  justice,  as  well  as  a  rule  of  love,  and 
he,  who  would  extend  the  latter,  at  the  expense  of  the 
former,  is  generally  to  be  found  acting  under  the  influ- 
ence of  an  insane  enthusiasm.  We  owe  certain  duties 
to  ourselves,  and  have  certain  claims  on  us,  from  others, 
but  not  alike  from  all.  We  are  to  love  all  with  a  cor- 
dial and  active  benevolence  ;  but  there  are  relations 
which  admit  of  a  peculiar  love,  as,  for  instance,  those 
between  parent  and  child,  and  which  give  rise  to  pecu- 
liar claims,  for  the  exercise  of  active  service.  It  is  not, 
surely,  the  meaning  of  Scripture,  that  a  man  should 
take  the  same  interest,  in  providing  for  a  stranger,  as 
for  his  son,  or,  should  leave  his  family  to  starve,  that 
he  may  supply  others.  God  hath  so  constituted  our 
relation   to  each  other,  as  to  divide  the  inhabitants  of 


176  rRiNciFLES  or 

the  earth  into  families,  the  individuals  of  which  are 
bound,  in  a  special  manner,  to  love,  and  protect,  and 
support  one  another.  Nature  points  out  this  ;  and  true 
religion  is  consonant  to  nature,  for  both  proceed  from 
God.  Men  who  labour  under  mental  disease,  may  per- 
vert this,  as  they  do  other  principles,  but  Christianity 
countenances  no  such  delusion.  lie  who  exerteth  not 
himself,  to  provide  for  his  own  family,  is  declared  to 
have  denied  the  faith,  and  to  be  worse  than  an  infidel. 
The  Scriptures,  give  full,  and  explicit  rules,  for  the  per- 
formance of  the  various  duties,  incumbent  on  different 
members  of  a  family,  and  natural  affection,  clearly, 
teaches  the  parent,  to  educate  and  support  his  son,  the 
son,  to  cherish,  and  comfort,  his  aged  parent.  But 
these  duties,  and  feelings,  do  not  absolve  from  the  love, 
and  service,  we  owe  to  the  great  family  of  mankind,  to 
whom  we  are  to  wish  every  good,  and  every  happiness, 
Ave  might  lawfully  wish  to  ourselves,  in  their  situation  ; 
nor,  are  we  to  rest  satisfied  with  the  wish,  but  we 
are  to  be  active  in  benevolmice.  The  rule  is  written, 
in  legible  characters,  in  our  heart.  It  is  to  do  to  oth- 
ers, as  we  would  that  they  should  do  to  us.  No  man 
expects,  that  a  stranger  is  to  assist  him,  to  the  same 
extent  that  he  would  his  son,  or  to  the  extreme  detri- 
ment of  his  son.  But  he,  who  is  in  want,  in  sickness, 
in  difficuly,  in  any  danger,  or  distress,  naturally  thinks 
that  his  neighbour,  who  can  relieve  him,  ought  to  do 
so,  and  petitions  him  accordingly,  or,  at  least,  inwardly 
desires  his  interference.  No  man,  of  a  sound  mind, 
ever  expects  aid,  disproportioned  to  his  wants,  or  to 
the  means  of  his  neighbour.  He  never  forms  unnatu- 
ral or  extravagant  desires,  but  he  does  feel,  that  he 
who  hath  the  power,  ought  to  have  the  inclination, 
to  relieve  his  necessities.  Now  this  feeling,  which 
is  keen,  because  it  is  personal,  ought  to  be  the  rule 
of  this  man's  conduct  to  others,  were  the  situation 
exchanged.  Upon  this  principle,  how  very  different 
should  our  conduct  be,  how  active  our  benevolence, 
how  universal  our  love,  how  unremitting  our  labours 
of  kindness.  Then,  indeed,  would  be  practised  the 
advice  of  the  apostle,  that  we  should  be  so  active  in 
aiding  others,  that  it  would  seem  we  were  more  anx- 


CHRISTIAN    PHILOSOPHY-.  177 

ious  to  comfort,  and  assist  tlicrn,  than  ourselves.  "  Let 
no  man  seek  his  own,  but  another's  wealth."  Let  no 
man  engross  his  time  to  himself,  but  seek  the  welfare 
of  another. 

The  law  of  love,    then,   clearly    resolves   itself    into 
two  parts,  namely,  that  we  are  never  to  wish  our  neigh- 
bour an  injury,   and,  by  consequence,  never  to  do   him 
one ;  and  then,  farther,  that  we  are  to  wish  him  every 
happiness,  his  nature  and  situation  admit  of,  every  ad- 
vantage, every  degree  of  prosperity  and  success,   every 
good  thing    befitting  his    condition,    and,    accordingly, 
endeavour,   as   far  as    in   us  lies,   to  promote  the    at- 
tainment  of  these  objects.     That,    which   it   is  lawful 
and   proper    to    desire  for  ourselves,  we  wish  for  him. 
Our    desires,   for  ourselves,   ought   to  be  regulated   by 
propriety,   justice,    and    religion,    and    the  command 
to    do    to  others,  as    we    would    that    they    should   do 
to  us,    must   always  be  understood    as  connected   with 
these    principles.     If   it  would  neither   be    reasonable, 
nor  proper  for  us,  in  our   neighbour's  situation,  to   de- 
sire  certain   things,  there  is  no  call   nor   duty  in   our 
endeavouring  to   procure  these  for   him,  however   good 
the  things  may  be  in  themselves.     To  maintain  the  con- 
trary, would  be  to  say,  that  we  ought  to  lend  our  aid  to 
realize  every  dream  of  the  heart  and  imagination,  and, 
as  far  as  our  means  went,  to  feed  the  passions  of  vanity 
and   ambition.     Our  duty  is  to  desire  for,  and,  as  far  as 
we  can,  to  confer  upon  others,  all  that  they  truly  require, 
or  may  justly  and  reasonably  desire.     We  give  our  ad- 
vice, we  give  our  influence,  we  give  our  company  and 
knowledge,  we   give  our  mental  or   mechanical   assist- 
ance, we  give  our  hospitality  and  family  comforts,  we 
give  our  sympathy  and  condolence,  we   give  our  pecu- 
niary aid,  we  give  our  countenance  and  approbation,  we 
give  our  active  services,  one  way  or  other,  to  all  within 
the  sphere  of  our  knowledge,  according  to  their  parti- 
cular necessities,  and  our  abilities  ;  and  if  we  give  them 
this  active   assistance,  we  must,  of  necessity,  give  them 
also,  our  good  wishes,  and  our  prayers.     Now,  he  who 
prays  for   the  good  of  others,    and   the   welfare  of  the 
children  of  God,  without  using  the  means,  in  his  power, 
for  promoting  the  end,  is  only  mocking  God,  and  deceiv- 
15* 


178  PRINCIPLES    OF 

ing  himself,  like  him  who  prays,  that  he  may  be  deli- 
vered from  the  love  of  intemperance,  whilst  he  is  swal- 
lowing an  intoxicating  draught.  This  consideration, 
surely,  ought  to  weigh  with  men,  for,  all  Christians  ad- 
mit the  duty  of  love,  and,  it  is  to  be  presumed,  that  all 
pray  for  the  happiness  of  mankind.  The  obstacles  to 
our,  practically,  fulfilling  what  we  profess  to  desire,  arise 
from  selfishness,  from  indolence,  from  an  idea  that  our 
efforts  can  add  little  to  the  general  good,  or  are  too 
trifling  to  be  useful,  from  malignant  passions,  and,  from 
not  feeling  the  influence  of  that  charity,  by  which  we 
pretend  to  be  guided.  Now,  it  is  the  duty  of  every  man 
to  subdue  selfishness,  for  that  is  a  part  of  the  self-denial 
to  which  he  is  called.  It  is  the  duty  of  every  one  to  be 
active,  and  to  repress  every  thought  which  would  weak- 
en his  love,  or  lessen  his  service.  It  is  the  duty  of  every 
one  to  act,  as  if  the  good  and  welfare  of  his  neighbour, 
depended  wholly  upon  his  individual  efforts.  This,  it  is 
evident,  would  greatly  increase  the  sum  of  good  which 
should  be  done  ;  and  it  is  no  less  clear,  that,  if  every 
one  imagined  that  his  personal  services  were  useless, 
and  trusted  to  others,  more  active,  or  better  able  to 
afford  assistance,  efficient  benevolence  would  be  banish- 
ed from  the  earth. 

If  a  man  be  sincere,  in  desiring  to  be  prepared  for 
heaven,  that  is,  in  wishing  to  have  his  mind  resemble 
that  of  a  saint  in  heaven,  as  much  as  mortality  will  ad- 
mit of,  he  must  dwell  in  love,  pure  and  universal  love, 
for,  in  heaven  all  love  one  another,  and  rejoice  together 
as  dear  brethren.  If  the  whole  course  of  life  here,  be 
intended  to  make  us  "  meet  to  be  pai  takers,  of  the  in- 
heritance of  the  saints  in  light,"  surely,  he  who  doth  not 
live  in  love,  doth  not  live  in  preparation  for  that  state, 
where  faith  and  hope  shall  terminate,  and  charity  abide 
for  ever.  In  heaven,  they  love  as  brethren,  as  the  work- 
manship of  God,  and  his  creatures,  and  here  we  ought 
to  do  so  also.  We  are  all  children  of  one  parent,  and 
he  who  hateth  his  brother,  hateth  him  whom  God  made, 
and  fpr  whom  Christ  died.  It  is  an  established  princi- 
ple, that  if  wc  love  God,  we  must  love  his  works,  and 
this  principle  ought  to  operate  strongly  and  extensively. 
He,  who  even  unnecessarily  injures  a  reptile,  or  wan- 


CHRISTIAN    PHILOSOPHY.  179 

tonly  destroys  the  lilies  of  the  field,  is  endeavouring, 
perhaps  unwittingly,  to  undo  the  works  of  God.  All 
this  earth,  and  its  produce,  all  the  animals  it  contains, 
are  given  by  God  lor  the  use  and  service  of  man,  but 
not  to  be  hated,  injured,  or  wantonly  destroyed.  If  we 
are  called  to  be  humane  to  a  fly,  assuredly,  the  demand 
is  inexpressibly  stronger,  to  be  humane  and  loving  to  a 
rational  being,  to  a  fellow-creature.  God  willeth  the 
happiness  of  all  his  creatures,  and  if  we  torment  the 
interior  animals,  and  vex  the  rational  species,  surely  we 
are,  as  far  as  we  can,  making  those  miserable  who  were 
created  to  be  happy. 

Love  is  enjoined  on  all,  not  on  those  alone  who  are 
of  a  kind  and  tender  disposition  naturally,  but  on  every 
man  as  a  Christian  duty  ;  and  no  act,  is  an  act  of  Chris- 
tian love,  which  does  not  proceed  from  a  sense  of  this 
as  a  duty.  An  unjust  man  may,  from  the  feeling  of  the 
moment,  do  an  act  of  justice,  and  a  man  who  hath  no 
Christian  charity,  may  do  an  act  of  benevolence.  Nay, 
further,  a  benevolent  man  may  do  many  acts  of  kind- 
ness ;  he  may  give  his  guods  to  the  poor,  and  yet  have 
no  Christian  charity.  He  may  be  a  stranger  to  the 
new  commandment,  given  by  Christ,  to  love  because 
Christ  loved. 

He  who  is  full  of  faith  is  full  of  love.  Whenever  the 
religion  of  Jesus  shall  prevail  over  the  earth,  and  the 
souls  of  men  be  animated  with  faith,  then  shall  love 
also  prevail,  and  the  metaphorical  language  of  Isaiah 
be  interpreted.  The  wolf  shall  dwell  with  the  lamb  ; 
"  they  shall  not  hurt  nor  destroy,  in  all  my  holy  moun- 
tain, for  the  earth  shall  be  full  of  the  knowledge  of  the 
Lord  ;"  "  and  the  work  of  righteousness  shall  be  peace  ; 
and  the  effect  of  righteousness,  quietness  and  assurance 
for  ever  ;  and  my  people  shall  dwell  in  a  peaceable  ha- 
bitation." Then  shall  the  time  arrive,  when  "  nation 
shall  not  lift  up  sword  against  nation,  neither  shall  they 
learn  the  art  of  war  any  more." 

II. 

All  other  relative  duties,  might,  in  their  performance, 
be   referred  to  the  principle  of  love,  and  considered 


180  PRINCIPLES    OF 

as  flowing-  from  it.  But  it  may  be  more  useful,  to  make 
a  few  observations  on  these  as  separate,  though  collate- 
ral, obligations.  I  go  on,  then,  to  offer  one  or  two  re- 
marks on  the  duty  of  forgiveness.  This  is  implied  in 
the  injunction  of  loving  our  enemies,  and  it  is  likewise 
delivered,  as  a  special  command,  by  our  Lord,  and  re- 
peatedly enforced  on  Christians  by  his  apostles.  Jesus, 
in  a  discourse  to  his  disciples,  said,  "  Love  your  ene- 
mies, bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  that  despitefully  use  you 
and  persecute  you,  that  ye  may  be  the  children  of  your 
Father  who  is  in  heaven,  for  be  maketh  his  sun  to  rise 
on  the  evil  and  on  the  good7,  and  sendeth  rain  on  the  just 
and  on  the  unjust."  How  little  do  the  enemies  of  God, 
think  of  his  love,  which  bestows  on  them,  so  many  bless- 
ings of  his  providence  1  It  is  his  sun  which  shines  upon 
them,  and  cheers  them  ;  it  is  his  rain  which  waters  their 
fields ;  it  is  his  bounty  which  feeds,  clothes,  and  com- 
forts them.  If  this  be  the  conduct  of  God,  surely,  they 
who  are  children  of  God,  must  act  after  the  same  man- 
ner. We  are  told,  by  St.  Luke,  that,  our  Lord  enjoined 
his  disciples,  if  their  brother  injured  them  seven  times  a 
day,  and  seven  times  repented,  that  they  should  forgive 
him.  From  a  passage  in  the  gospel  by  St.  Matthew,  it  is 
probable  that  they  were  disposed  to  take  this  in  the  lite- 
ral sense,  for  they  inquired,  if  they  should  forgive  their 
brother,  seven  times  in  a  day  ?  The  reply  was,  "  I  say  not 
unto  thee  until  seven  times,  but  until  seventy  times  seven;" 
and  to  illustrate  the  matter  farther,  Jesus  delivered  a 
parable,  the  conclusion  of  which  is,  that  he  who  did  not 
forgive  his  debtor,  as  he  had  been  forgiven  by  his  mas- 
ter, was  delivered  "  to  the  tormentors  or  prison-keep- 
ers, till  he  should  pay  all  that  was  due  by  him  ;"  and 
the  application  made  is  this,  "  So  likewise  shall  my 
heavenly  Father  do  also  unto  you,  if  ye,  from  your 
hearts,  forgive  not  every  one  his  brother."  So  impor- 
tant is  the  duty,  that  we  are  taught  to  pray,  "  Forgive 
us  our  debts,  as  we  forgive  our  debtors  ;"  we  are  taught, 
to  make  a  solemn  appeal  to  God,  that  we  have  perform- 
ed this  duty.  The  apostles,  enforce  the  necessity  of 
forgiveness,  in  strong  terms,  particularly  from  the  ar- 
gument that  we   are,   through  Christ,   forgiven.     The 


CHRISTIAN    PHILOSOPHY.  181 

Ephesiaus  are  exhorted  to  be  kind,  "forgiving  one  an- 
other, even  as  God,  for  Christ's  sake,  hath  forgiven 
you  ;"  and  Peter,  admonishes  the  saints  to  love,  "  not 
rendering  evil  for  evil,  or  railing  for  railing,  but  contra- 
riwise blessing,  knowing  that  ye  are  thereunto  called, 
that  ye  should  inherit  a  blessing."  There  can  .  scarcely 
be  a  more  powerful  motive,  superadded  to  the  express 
command  of  God,  than  the  recollection  of  our  own  sins 
and  infirmities,  our  guilt  in  the  sight  of  God,  and  our 
failures  in  duty  to  our  brethren.  If  we  hope  to  be  for- 
given through  Christ,  certainly,  we  ought  to  forgive 
others ;  and  when  we  feel  resentment  beginning,  or  are 
inclined  to  entertain  thoughts  injurious  to  our  brother, 
it  would  be  well,  if,  for  a  moment,  we  thought  of  these 
words,  "Let  him  who  is  without  sin,  cast  the  first 
stone." 

The  gospel,  forbids  the  indulgence  of  hatred  to  our 
enemy,  even  if  he  continue  in  enmity  ;  we  are  to  pray 
for  him,  and  love  him.  Jesus,  on  the  cross  prayed, 
saying,  "  Father,  forgive  them,  for  thev  know  not  what 
they  do  ;"  and  his  martyr,  Stephen,  who  fell  asleep  in 
Jesus,  just  as  he  was  quitting  this  life,  kneeled  down, 
and  cried  with  a  loud  voice,  "Lord,  lay  not  this  sin  to 
their  charge."  But  the  command  goes  farther  ;  for,  if 
our  brother  repent,  we  are  not  merely  to  forgive  him, 
but  to  be  reconciled  to  him.  The  murderers  of  Ste- 
phen repented  not ;  they  asked  no  forgiveness,  yet  he, 
in  the  spirit  of  his  Lord,  prayed  for  them,  and  forgave 
them.  Had  they  confessed  their  error  and  sought 
forgiveness,  it  is  not  to  be  doubted,  that,  in  his  last  mo- 
ments, he  would  have  held  out  to  them,  the  hand  of  re- 
conciliation, and  received  them  as  brethren.  With  re- 
gard to  our  conduct,  towards  an  offending  brother,  our 
Lord  gives  explicit  directions,  which  are  recorded  by 
St.  Matthew.  We  are  to  deal  candidly  and  frankly 
with  him.  We  are  not  to  brood  over  his  conduct,  and 
nourish  resentment  and  hatred,  but  we  are  to  expostu- 
late with  him  in  private.  If  he  hear  thee,  saith  our 
Lord,  thou  hast  gained  thy  brother,  but  if  he  will  not 
hear,  then  we  are  to  take  one  or  two  along  with  us,  that 
they  may  be  witnesses  ;  if  he  be  still  refractory,  we 
are  to  acquaint  the  church  ;  and,  adds  the   Lord,  if  he 


182  PRINCIPLES    OF 

despise  the  church,  then  he  is  to  he  condemned  as  a  pa- 
gan. Yet  even  then,  though  our  intercourse  may  cease, 
we  are  not  to  hate  him,  hut  pray  for  him,  and  bless 
him.  It  is  evident  that  it  must  be  a  great  offence, 
which  calls  for  this  formal  conduct ;  for,  the  Christian 
is  enjoined  not  to  be  apt  to  take  offence,  and  is  to  pass 
over  many  grounds  of  complaint,  viewing  them  as  un- 
intentional or  unimportant.  He  is  commanded  to  bear 
with  his  brother,  as  well  as  to  forgive  him,  to  be  exceed- 
ingly unwilling  to  construe  any  thing  into  an  injury, 
to  suffer  long  before  he  be  offended.  The  duty  of  pa- 
tience or  long-suffering,  is  associated  with  that  of  for- 
giveness. God  is  not  only  called,  a  God  of  love,  a  for- 
giving God,  but  also  the  God  of  peace  and  of  patience. 
He,  then,  who  wishes  to  be  a  follower  of  God,  must  be 
peaceable  and  patient.  This  is  the  duty  of  a  Chris- 
tian. But  whenever  he  is  offended,  there  are  two  modes 
of  procedure  directed.  The  first  is,  quietly  to  ^pursue 
such  a  conduct  as  shall,  by  its  gentleness  and  kindness, 
show  the  aggressor  how  inexcusable  he  is  in  remaining 
injurious,  and  thus  a  gradual,  but  sincere,  reconcilia- 
tion, is  tacitly  accomplished.  Accordingly,  Paul  says, 
"  If  thine  enemy  hunger,  feed  him  ;  if  he  thirst,  give 
him  drink  ;  for  in  so  doing,  thou  shalt  heap  coals  of 
fire  on  his  head,"  which  shall  subdue  his  enmity,  and 
refine  his  heart.  The  second  is,  to  come,  as  soon  as 
possible,  to  an  explanation,  in  the  true  spirit  of  meek- 
ness, and,  on  finding  that  he  is  convinced  of  his  error, 
to  forgive  him,  and  be  cordially  reconciled  to  him. 

III. 

A  consequence  of  love  is  gentleness,  which,  together 
with  meekness,  is  enumerated  by  Paul  as  a  fruit  of  the 
Spirit.  Meekness,  is  a  mild  forbearing  disposition, 
accompanied  with,  or  proceeding  from,  humility  and 
love.  Gentleness,  is  a  soft  and  kindly  manner  or  de- 
portment, and  must  be  conjoined  with,  or  productive  of, 
a  frank  obliging  conduct  to  equals,  condescension  to 
inferiors,  and  dutiful  respect  to  superiors.  The  apos- 
tle Paul  says,  "  Condescend  to  men  of  low  estate  ;" 
and  a  meek   and  quiet  spirit,   is  declared  by  Peter,  to 


CHRISTIAN    PHILOSOPHY.  183 

be,  in  the  sight  of  God,  of  great  price,  and  he  was,  in- 
deed, justified  in  saying  so,  even,  although  he    had  not 
been    inspired.     For,   his   Master  had   said,   "  Blessed 
are  the  meek,  for  they  shall  inherit  the  land,"  the  hea- 
venly Canaan  ;  and    on   another  occasion,   "  Learn   of 
me,  for  I  am  meek  and  lowly,"  or  condescending.     He 
who  lives  not  in  the  spirit   of  meekness,   lives  not  in  the 
Spirit   of  Christ.       Those   who  are    truly  meek,   have 
had    both   pride  and  anger   subdued.     They  are  mild, 
and  humble,  loving,  and  peaceable.     There    is  no  rea- 
son why  we    should  follow  one   part  of  the   Spirit  of 
Christ,  and  not  every  part.     If  we  are  to  imitate  him  in 
obedience,  in  patience,  in  resignation,  we  must    imitate 
him  also  in  love  and  in  meekness.     Some,  from  natural 
temper,  and  early  habits,  find  it  more  difficult  to  follow 
one  path  than  another  ;  but  whatever  the  difficulty  may 
be,  they  must  follow  the  Lord   whithersoever  he  goeth. 
The   patient  and  the  irascible,  are  alike  commanded  to 
be  meek  ;  and  he  who  is  disposed  to  pride  and  passion, 
must  consider  it  as  a  necessary  part  of  his  self-denial 
and  self-government,  to   live  continually  in  the  spirit  of 
meekness.     He  who  is  thoroughly  meek,   will  be  gentle 
and  kind  to    all    men.      The  Christian,  is  polite    from 
principle,  for  true  politeness   consists  in   being  gentle, 
obliging,   and   refraining   from  whatever   can   hurt  the 
feelings   of  another.     There  is  no  better  rule   for    ac- 
quiring this   conduct,  than  to  place  ourselves    mentally 
in  the  situation  of  others,  and  sincerely  to  do  unto  them, 
as  we  would  wish  them  to   have  done  to   us  in  their  sit- 
uation.    This  produces  the  most   delicate   attention  to 
the  feelings  of  others,  and  the  most  kind  and   endearing 
conduct  towards  them.     Harshness,   always    implies  a 
hard  heart,  or  an   unthinking  head.     Haughtiness   and 
contempt  of  others,  indicate    not  merely    the  want  of 
Christianity,  but  either  the  deficiency,  or  misimprove- 
ment  of  education  and  instruction.     In   general,  it  may 
be  observed,  that  he  who  has  risen  from  a  low  station, 
is  less  condescending,  and  more  haughty  than  him,  who, 
from  birth,    has  been  accustomed  to    move   in   a   high 
sphere,  and  who  has  no  apprehension  about  his  rank  or 
dignity  suffering    by  affability,   but  who  as  he  is  polite 
to  his  equals,  so  is  he,  even  in  a  greater  degree,  to  him 


184  PRINCIPLES    OF 

who  appears  to  be  neglected.  In  many  respects  a  good 
education,  and  the  advantage  of  having  mixed  in  good 
company,  will  produce,  though  from  different  motives, 
the  same  gentleness  and  true  politeness  as  Christianity. 
This  gentleness,  this  Christian  meekness,  is  not  con- 
fined to  one  time  or  place,  but  operates  at  all  times  and 
every  where,  represses  anger,  pride,  and  contumely, 
promotes  all  the  kind  offices  of  society,  strengthens 
those  ties  which  bind  one  man  to  another,  and  connect 
them  in  the  varied  intercourses  of  life.  Were  we  to 
turn  our  eyes  from  our  neighbour  to  ourselves,  and 
reflect  on  our  true  character  in  the  sight  of  God,  our 
deportment  would  be  indeed  humble,  our  conduct  mild 
and  unassuming,  and,  with  deep  contrition  of  heart  we 
would  acknowledge,  that  pride  is  not  made  for  man. 

IV. 

A  fruit  of  love  is  peace.     The  apostles  enjoin  this  ve- 
ry forcibly  :  "  Follow    peace  with  all  men  and  holiness, 
without  which  no  man  shall  see  the  Lord."     "  If  it  be  pos- 
sible, as  much  as  liethin  you,  live  peaceably  with  all  men." 
"  Let  all  bitterness,  and  wrath,  and  anger,  and  clamour, 
and  evil  speaking,  be  put  away  from  you,  and  all  malice, 
and  be  kind  one  to  another."     In  the  epistle  to  Timothy, 
peace  is  coupled  with  righteousness,  faith,  and  charity  ; 
and  the  apostle  James,  after  arguing  against  envy,  strife, 
and  the  effects  of  that  wisdom  which  is  earthly,  and,  in 
favour  of  that  heavenly  wisdom,  which  is  full  of  mercy 
and  good  fruit,  concludes,  by  saying,  "  The  fruit  of  right- 
eousness, is  sown  in  peace,  of  them  that  make    peace." 
Now,  he  here  speaks  of  some  great  advantage  belonging 
to  the  peace-makers,  and  it  is  evident  that  by  the  fruit  of 
righteousness,  we   are  to   understand  the    good  fruit  of 
which  he  had  just  been  saying,  that    heavenly  wisdom 
was  full;  and   the  meaning  of  this  being  sown  in  peace 
or  peaceably,  surely  is,  that  this  fruit  must  spring  from 
a   peaceable  heart,  that  the    peace  of  God  shall  rule  in 
the  heart  of  the  peace-maker,  who  shall    have  heavenly 
peace.     It  must  be  some  blessing,  belonging  to  a  peace- 
able disposition,  that  he  is  speaking  of,  and  not  of  its  ef- 
fects ;  for  in  that  case  he  should  be  made  merely  to  say, 


CHRISTIAN    PHILOSOPHY.  185 

that  the  peace-makers  are  peaceable,  which  is  the  same 
as  if  he  said  the  good  are  good.  Paul  says,  that  afflic- 
tion "  worketh  the  peaceable  fruit  of  righteousness,  in 
them  who  are  exercised  thereby."  The  fruit  of  righte- 
ousness is  evangelical  purity,  a  righteous  life,  which  is 
elsewhere  called,  "  fruit  unto  holiness."  Affliction,  then, 
produced)  a  calm,  steady  holiness,  internal  peace,  from 
a  firmer  reliance  on  God,  the  soul  being  led  by  affliction, 
to  seek  peace  and  consolation,  in  the  promises  of  the 
gospel.  The  two  apostles,  speak  of  this  peace,  as  being 
produced  by  these  different  causes.  The  one,  as  the 
effect  of  peace-making,  the  other,  of  affliction.  The 
first,  proceeding  from  love,  and  an  imitation  of  Christ 
reconciling  the  sinner,  leads  the  soul  to  seek  more  earnest- 
ly, reconciliation  through  that  blood  which  alone  can  speak 
peace.  The  second,  by  showing  us  the  evil  of  sin,  which 
bringeth  affliction,  and  by  weaning  us  from  this  world, 
leads  our  views  to  redemption  from  the  power  of  sin,  to 
that  blessed  hope,  which  fills  the  heart  with  peace  and 
joy,  presenting  prospects  of  that  happy  land,  where  there 
is  neither  vexation  nor  any  more  tears.  Surely,  then, 
that  conduct  which  produces  the  same  fruit  with  afflic- 
tion, which  all  men  wish  to  escape,  ought  to  be  anxious- 
ly pursued,  more  especially,  when  we  know  that  our 
Lord  himself,  pronounced  a  blessing  on  the  peace-mak- 
ers, "  They  shall  be  called  the  children  of  God."  It  is 
worthy  of  remark,  that  Paul  comforts  the  afflicted  by  this 
consideration  also,  for,  says  he,  "If ye  be  chastened, 
then  are  ye  children."  Now  the  peace-makers,  may 
justly  be  called  the  children  of  God,  or  his  followers, 
or  imitators  ;  for  he  is  the  God  of  peace,  and  gave  his 
Son  to  reconcile  the  guilty  world  to  himself.  But  our 
Lord  is  here  speaking  of  a  blessing,  not  of  a  ground  of 
similarity,  and  is,  I  think,  accordingly,  to  be  understood, 
as  promising  the  privileges  of  children  to  the  peaceable, 
just  as  Paul  comforted  the  afflicted,  with  the  evidence  of 
their  being  children,  because  they  suffer  chastisement. 
If,  then,  any  one  would  wish  to  know  what  the  blessing 
of  the  peaceable  is,  it  is  nothing  less  than  being  one  of 
the  children  of  God.  It  is,  indeed,  difficult  to  conceive 
how  any  man,  who  professes  to  follow  (Jhrist,  can  be 
otherwise  than  a  peace-maker  ;  for,  if  he  be  called  to 
16 


186  PRINCIPLES    OF 

love  the  brethren,  because  Christ  loved  them,  to  for- 
give, because  Christ  forgave,  he  must  reconcile,  because 
Christ  reconciled.  In  proportion  as  he  possesses  the 
Spirit  of  Christ,  he  shall  possess  the  spirit  of  peace  and 
reconciliation.  He  who  hateth  his  brother,  and  stirreth 
up  strife,  is  not  of  God,  but  is  the  child  of  the  devil.  He 
is  one  of  those  described  by  Paul,  under  the  name  of 
«'  <5V«|9oAoj,"  "  false  accusers  ;"  or,  as  the  word  is  ex- 
pounded in  the  margin  of  our  old  Bibles,  "  make-hates," 
in  opposition  to  peace-makers.  From  such  men,  who 
have  a  form  of  godliness,  but  deny  the  power  thereof, 
Timothy  is  desired  to  turn  away. 

Those  who  profess  to  receive  peace,  through  Christ, 
from  the  God  of  peace,  are  not  his  children,  if  they 
give  not  peace  to  others.  Were  all  men  Chistians  in 
heart,  Ave  should  have  peace  reigning  universally,  and 
in  proportion  as  religion  prevails  in  any  society,  so  will 
that  society  be  peaceable.  There  are  two  questions 
which  arise  out  of  the  general  consideration  of  this  du- 
ty, and  these  relate  to  the  lawfulness  of  legal  prosecu- 
tions, and  war.  Both  are  contrary  to  the  spirit  of 
Christianity,  because  they  operate  against  brotherly 
love,  and  proceed  from  the  absence  of  it.  With  regard 
to  the  first  of  these,  it  is  to  be  expected,  that  in  society, 
questions  must  arise,  in  which  individuals  may  judge 
differently,  and  yet  conscientiously.  In  all  such  ques- 
tions, relating  to  right  and  wrong,  the  rule  is  positive, 
that  the  aggressor  is  to  submit  at  once.  We  are  im- 
mediately to  yield  the  point.  When  we  are  wrong,  we 
must  be  sorry  that  we  have,  from  any  cause,  injured  our 
neighbour,  and  are  to  make  every  just  and  proper  re- 
paration, voluntarily  and  unasked.  But  in  those  cases, 
where  each  is  persuaded  that  he  is  right,  or  where  there 
are  mutual  demands,  which  cannot  easily  be  adjusted 
by  the  parties,  the  apostolic  injunction  is  to  refer  the 
matter  to  a  competent  judge — a  man  of  probity  and  un- 
derstanding. This  is  both  the  most  Christian,  and  the 
most  prudent  plan,  and  it  will  be  difficult  to  assign  a 
reason  why  a  Christian,  or  a  man  only  anxious  to  have 
what  is  just,  should  refuse  to  agree  to  arbitration.  But 
if  one  of  the  parties  be  obstinate  in  not  agreeing  to  this 
proposal,  there  is  nothing  in  scripture,   forbidding  the 


CHRISTIAN    PHILOSOPHY.  187 

defence   of    a   right,   by  an  appeal  to  the  decision  of  a 
court  of  law. 

With  regard  to  the  second  question,  the  lawfulness 
of  war,  all  men  must  agree  that  war  is  an  awful  and 
dreadful  calamity  ;  and  whether  considered  in  the  prin- 
ciple which  gives  rise  to  it,  or  the  consequences  to  which 
it  leads,  it  must  be  esteemed  a  judgment  from  God,  an 
evil  which  two  nations,  truly  Christian,  can  never  project, 
far  less  desire.  But  as  all  men  have  not  faith,  and  the 
wicked  passions  of  men  do  prevail,  it  may  happen  that 
one  state  is  attacked  by  another,  and  its  freedom  and  exist- 
ence threatened.  In  such  a  situation,  there  is  nothing 
in  scripture  to  forbid  defence,  or  the  use  of  those  means 
which  may  avert  the  destruction  ;  nor  is  it  necessary  to 
wait  until  a  blow  be  actually  struck,  the  avowed  inten- 
tion being  a  sufficient  justification  of  defensive  mea- 
sures. We  may  defend  our  lives,  and  defend  that  free- 
dom, and  those  civil  and  religious  privileges,  which  make 
life  dear.  Some,  from  straining  scripture  language,  make 
it  unlawful  to  fight  at  all,  but  no  man  dare  take  away, 
unjustly,  those  blessings  which  God  hath  bestowed, 
and  he  who  gave  natural  and  important  rights  to  man, 
gave  also  the  power  and  liberty  of  preserving  them.  If 
it  be  lawful  to  kill  a  man  in  defence  of  our  own  life, 
and  personal  freedom,  it  must  be  equally  so  to  act  de- 
fensively as  a  society ;  the  blood  of  the  enemy  is  entire- 
ly on  his  own  head ;  his  life  hath  fallen  a  sacrifice  to 
his  own  wickedness.  It  is  evident,  however,  that  war, 
to  be  just,  must  proceed  from  an  absolute  necessity  of 
preserving  the  national  property  and  independence, 
which  can  in  no  other  way  be  maintained.  It  is  also 
pretty  clear,  that  in  all  cases,  when  war  is  just  to  one 
party,  it  must  proceed  from  an  unchristian  aggression 
by  the  other.  But  too  often  there  are  faults  on  both 
sides,  and  it  is  the  indispensable  duty  of  sovereigns  to 
endeavour,  in  the  spirit  of  meekness,  to  reconcile  all 
differences  without  drawing  the  sword  ;  nor  shall  they, 
without  punishment  from  God,  unless  they  reform  and 
seek  forgiveness  through  Christ,  involve  their  subjects 
in  war,  merely  on  account  of  some  trifling  object,  some 
supposed  spot  upon  their  honour,  far  less,  from  a  desire 
of  conquest,  or  the  glory  of  arms.     Let  those  who  think 


188  PRINCIPLES    OP 

lightly  of  war,  reflect  on  the  multitudes  who,  in  one  day, 
are  hurried  into  eternity.  Let  them  view  the  field  of 
battle,  the  slain  and  the  wounded,  the  deserted  villages, 
the  ruined  cities,  and  let  them  look  on  the  tears,  and 
listen  to  the  lamentations,  of  the  widow  and  the  father- 
less. Let  them  behold  the  extensive  and  accumulated 
misery,  which  attends  the  steps  of  military  glory,  and 
then  may  they  ask  the  impressive  question,  "  Whence 
come  wars  ?"  A  war,  to  be  just,  must  have  an  object 
adequate  to  its  price  :  and  no  warfare  can  be  vindicated 
which  does  not  proceed  from  an  attempt,  on  the  part 
of  the  enemy,  to  wrest  an  essential  part  of  a  country, 
from  its  possessor,  or  to  destroy  the  political  existence, 
and  civil  and  religious  liberty  of  a  nation.  On  such 
grounds  a  Christian  is  allowed  to  fight.  The  security 
of  his  people,  is  a  trust  committed  to  a  Christian  king, 
which  he  is  bound,  at  the  price  of  his  blood  to  defend. 
Yet,  although  warfare  to  one  nation  may  become  ne- 
cessary, and  a  duty,  it  is  not  the  less  true  that  all  war  is 
unchristian  ;  one  party,  at  least,  must  violate  the  com- 
mand of  God,  and  too  often,  both  are  departing  from  the 
precepts  of  Jesus.  It  is  scarcely  necessary  for  me  to 
make  any  remarks  on  private  war.  It  has  been  said,  that 
if  a  nation  be  permitted  to  fight,  so  may  an  individual, 
and  that  if  any  attempt  be  made  to  deprive  him  of  his 
honour,  more  valuable  than  his  life,  he  is  bound  to  de- 
fend it  by  the  sword.  I  readily  grant,  that  an  indi- 
vidual, like  a  nation,  may  fight  in  self-defence  ;  but, 
like  a  nation,  and  still  more  than  a  nation,  he  is  called 
on  to  consider,  if  there  be  no  other  mean  of  preserving 
his  life  and  liberty,  or  property,  than  by  taking  the  life 
of  another.  This  is  a  question  which  he  must  answer 
at  the  day  of  judgment,  and  he  is  excusable  or  guilty, 
according  to  the  answer  of  his  heart.  But  who  will 
pretend  that  some  rash  expression,  some  particular 
look,  perhaps  altogether  unintentional,  can  justify  a 
man  in  taking  the  life  of  his  brother  1  Christianity 
enjoins  the  forgiveness  of  greater  injuries  ;  and  will 
it  be  said,  then,  that  murder  is  allowable  1  Nay,  even 
a  gross  and  wanton  insult  is  to  be  forgiven,  and  is  no 
ground  for  revenge,  or  the  shedding  of  blood.  It  can- 
not be  pretended,  that  this  fighting,  is  in  defence  of  life 


CHRISTIAN    PHILOSOPHY.  189 

or  liberty,  or,  that  we  are  warranted  to  expose  our 
own  life,  even  were  it  lawful  to  take  away  the  life  of 
the  offender.  Were  that  lawful,  it  would  be  more  ex- 
pedient and  innocent,  to  steal  behind  him,  and  plunge 
a  dagger  into  his  heart.  There  is  no  defence  of  duel- 
ling, which  will  not  powerfully  apply  to  assassination, 
and  it  is  only  the  arbitrary  sentiment  of  mankind,  which 
makes  the  one  more  honourable  than  the  other  or,  which 
makes  us  think  the  latter,  not  to  be  more  proper  than 
the  former.  I  cannot  conceive  a  case  which  would  jus- 
tify duelling,  which  would  not  philosophically  justify, 
the  immediate  destruction  of  an  enemy  by  any  mean  in 
our  power.  Nor  can  I  conceive  any  insult  or  injury, 
for  which  the  gospel,  does  not  prohibit  revenge,  and  in- 
culcate forgiveness.  Yet,  so  contrary  are  the  opinions 
of  men,  to  the  precepts  and  express  commands  of  God, 
that  in  most  nations,  the  man  who  deliberately  kills  his 
brother  in  a  duel,  and  the  mother  who  destroys  the  in- 
fant she  hath  born,  escape  punishment,  or  receive  it  in 
so  slight  a  degree,  that  it  is  inflicted,  rather  in  compli- 
ment to  the  feelings  of  those,  who  have  not  lost  all 
sense  of  right  and  wrong,  than  in  correspondence  to 
the  will  of  God,  who  hath  not  left  it  to  the  discretion  of 
man  to  devise  the  punishment  of  a  murderer,  but  hath 
himself  pronounced,  from  the  creation  of  the  world,  the 
sentence  to  be  inflicted. 

V. 

Humanity,  compassion,  and  sympathy,  are  Christian 
duties,  to  be  diligently  encouraged  and  practised.  Hu- 
manity, or  mercy,  consists  in  being  sensible  of  the  dis- 
tresses of  others,  and  anxious  to  prevent  or  relieve  them, 
the  means  of  doing  so,  being  supposed  to  be,  in  a  suffi- 
cient degree,  in  our  power.  When  we  speak  of  a  man 
being  merciful  to  another,  we  always  understand  that 
the  suffering  or  grievance  to  be  removed,  is  very  much 
dependent  on  the  will  of  the  person  who  shows  mercy. 
Compassion  is  somewhat  different  from  mercy.  It  lit- 
erally signifies,  suffering  with  the  sufferer.  It  may  be 
derived  from  sympathy,  and  is  always  associated  with 
a  disposition  to  relieve,  although  the  means  of  doing 
16* 


190  PRINCIPLES    OP 

so,  may  in  no  degree  he  in  our  power,  and  in  this  re- 
spect it  differs  from  mercy.  If  we  attend  to  the  ety- 
mology, we  would  say,  that  compassion,  can  only  he 
exercised  towards  those  who  are  sensihly  suffering,  un- 
der real,  or  imaginary  evils,  whilst  the  feeling  of  pity, 
may  exist  with  regard  to  those,  who,  so  far  from  suffer- 
ing under  their  misfortune,  rejoice  in,  and  court  with 
avidity,  the  poisonous  cup.  Sympathy  is,  from  its  de- 
rivation, the  same  with  compassion,  hut,  in  the  general 
acceptation  of  the  word,  it  is  applied  rather  to  feeling 
than  suffering,  and  may  be  explained  to  be  fellow-feel- 
ing. It  is  expressive  of  a  participation  in  the  joys,  as 
well  as  the  sorrows,  of  others.  These  different  feelings, 
are  enjoined,  expressly,  in  the  gospel,  and,  necessarily, 
proceed  from  Christian  love.  Jesus  said,  "  Blessed 
are  the  merciful,  for  they  shall  obtain  mercy."  They 
who  are  sensible  of  the  mercy  of  God,  and  hope  for 
salvation,  through  the  sacrifice  of  their  Redeemer,  must 
be  merciful ;  and  he  who  is  merciful,  as  a  follower  of 
Christ,  shall  assuredly  obtain  mercy.  Jesus,  not  only 
pronounced  a  blessing  on  this  disposition,  but  he  gave, 
in  himself,  an  example  of  it.  When  he  saw  the  multi- 
tude, as  sheep  without  a  shepherd,  he  was  moved  with 
compassion,  and,  long  before  that  multitude  had  exist- 
ence, compassion  led  him  to  offer  himself  as  their  Sa- 
viour. God,  whose  moral  perfections  we  are  called  to 
imitate,  is  declared  to  be  rich  in  mercy,  because  he 
hath  made  alive  those  who  were  dead  in  sin.  When 
he  passed  before  Moses,  he  proclaimed  himself  "  the 
Lord  God,  merciful  and  gracious,  long-suffering,  and 
abundant  in  goodness  and  truth,  keeping  mercy  for 
thousands,  forgiving  iniquity,  transgression,  and  sin." 
To  his  creatures,  he  declared,  "  I  desired  mercy,  more 
than  sacrifice  ;"  and,  by  his  Spirit,  speaking  in  latter 
times,  Christians  are  called  to  be  "  pitiful,  tender- 
hearted, to  put  on  bowels  of  mercies,  to  be  gentle,  show- 
ing meekness  to  all  men." 

They  are,  however,  not  merely  to  pity  the  afflicted,  to 
be  merciful  to  those  whose  situation  is,  in  any  respect, 
in  their  hands,  but  they  are  "  to  rejoice  with  them  that 
rejoice,"  as  well  as  "mourn  with  them  that  mourn." 
We  are  called,  as  certainly,  to  sympathize  in  the  joys 


CHRISTIAN    PHILOSOPHY.  191 

and  comforts  of  our  brethren,  as  in  their  afflictions. 
How  unkind,  how  hurtful,  how  much  resembling  the 
temper  of  Satan,  it  is,  to  poison  the  cup  of  gladness,  to 
damp  the  hopes,  to  lessen  the  innocent  pleasure  a  man 
takes  in  any  expectation,  or  acquisition,  or  to  make 
him  dissatisfied  with  that  we  find  him  pleased  with. 
We  are,  if  actuated  by  the  spirit  of  the  gospel,  to  en- 
courage him,  in  every  innocent  comfort  and  gratifica- 
tion. We  are  to  congratulate  him,  and  are  also  our- 
selves, so  far  from  envying  him,  so  far  from  being  even 
indifferent  to  his  joy,  or  beholding  his  comfort  with 
coldness,  to  take  a  sincere  pleasure  in  his  happiness 
and  prosperity,  and  express  our  satisfaction  to  him.  In 
like  manner,  we  are  to  mourn  with  the  afflicted,  to  treat 
their  sorrow,  not  merely  with  respect,  but,  with  warm 
sympathy,  to  be  active  in  alleviating  their  grief,  and  in 
removing  the  cause,  or  lessening,  as  far  as  we  can,  the 
excessive  effect. 

VI. 

Gratitude,  is  a  modification  of  love  to  another,  on  ac- 
count of  some  benefit  intended,  or  actually  conferred. 
It  is  love,  arising  from  this  particular  cause,  and  varies, 
in  degree,  according  to  the  sensibility  of  the  mind,  and 
the  magnitude  of  the  favour,  which  is  estimated,  not 
merely,  by  its  intrinsic  value,  or  importance  to  the 
receiver,  but,  also,  by  the  difTerence  in  age  or  station, 
between  the  giver  and  receiver,  the  degree  of  exertion 
made  to  procure  it,  and  the  ground  there  was  to  claim, 
or  expect  this  exertion.  There  must  be  a  different  feel- 
ing, for  a  favour  conferred  by  a  parent,  or  a  stranger, 
or  a  man  whom  we  have  injured,  and  from  whom  we 
are  conscious  we  deserve  nothing.  We  are  commanded 
to  love  all  mankind,  but,  when  we  receive  a  favour, 
there  is  an  additional  motive  to  love  the  giver,  and  be 
thankful  to  him.  The  favour  calls  as  naturally  for 
gratitude,  which  is  a  feeling  partaking  of  love  and  thank- 
fulness, as  a  promise  does,  for  its  performance,  or  as 
the  reception  of  merchandise,  does  for  the  payment 
of  its  value.  Gratitude,  is  an  act  of  justice,  and  the 
want  of  it  is  said  to  be  as  the  sin  of  witchcraft.     The 


192  TRINCIFLES    OF 

keenness,  of  the  feeling  of  gratitude,  is  not  altogether 
in  our  power,  for  the  passions  are  not  excited  by  the 
reasoning  of  a  moment,  hut  every  man,  whose  mind  is 
not  callous,  must  feel  thankful  for  every  benefit.  Grat- 
itude, as  a  virtue,  is  a  fixed  purpose  of  the  mind  to  be 
thankul,  and  to  express  this  by  acts,  when  opportunity 
or  necessity  shall  occur.  He  who  neglects  to  assist  his 
benefactor,  much  more  he  who  turns  against  him,  not 
only  proves  how  unworth  he  was  of  the  favour  he  receiv- 
ed, but  breaks  the  commandment  of  love,  does  an  act  of 
injustice,  despises  the  injunction,  to  do  to  others  as  he 
would  wish  them  to  do  to  him,  and  injures  the  interest 
of  society,  by  diminishing  the  encouragement  to  do 
good. 

VII. 

The  next  duty  to  be  inculcated,  is  that  of  giving  active 
assistance  to  those  who  require  it.  The  demand  for  alms, 
or  pecuniary  assistance  to  the  poor,  is  founded  on  two 
things — the  feeling  of  compassion,  which  is  implanted 
in  the  heart  of  man,  and  the  express  command  of  God. 
It  is  not  left  to  the  first,  which  may  be  blunted,  which 
may  vary  with  the  sensibility  of  the  constitution,  or 
be  destroyed  by  selfish  considerations.  It  is,  there- 
fore, made  a  positive  duty  by  the  ordination  of  God,  as 
certainly  as  justice  or  integrity,  nor,  is  there  any  obli- 
gation on  a  man  to  be  just  or  sober,  which  does  not 
equally  bind  him  to  be  charitable  to  the  poor.  It  is 
just  as  reasonable,  for  a  man  to  suppose  he  may  be  a 
Christian,  and  yet  cheat  his  brother,  or  be  an  habitual 
liar  or  a  drunkard,  as  to  imagine  he  may  be  a  disciple 
of  Jesus,  and  yet  give  no  alms,  and  live  only  for  him- 
self. God,  by  the  voice  of  Moses,  enjoined  not  merely 
giving  relief  to  the  poor,  but  even  particular  modes  of 
doing  so.  No  man,  for  instance,  was  permitted  to 
glean  his  field  ;  the  gleanings  were  the  property  of  the 
poor.  Every  Israelite  was  commanded,  to  open  his 
hand  wide  unto  his  poor  brother,  an  intimation  being 
at  the  same  time  given,  that  whatever  might  be  the  ge- 
neral prosperity  of  the  nation,  there  should  never  cease 
to  be  poor  iu  the  land.     In  every  state  there  have  been, 


CHRISTIAN    PHILOSOPHY.  193 

and  there  must  be  poor,  unless  the  constitution  of  things 
be  so  far  altered,  that  every  man  shall  be  strong,  and 
healthy,  and  active,  and  young,  and  meet  with  nei- 
ther injury,  nor  fraud,  from  his  brother.  From  the 
mere  circumstances,  alone,  of  the  helplessness  of  infan- 
cy, and  the  infirmity  of  age,  a  state  of  dependence 
must  be  induced,  and  in  the  actual  state  of  mankind, 
how  many  causes  of  poverty,  so  surpass  these,  as  to 
make  them  be  almost  overlooked.  The  poor  are  ap- 
pointed to  a  state  of  poverty,  because  it  is  good  for 
them,  and  shall,  assuredly,  promote  their  spiritual  be- 
nefit, if  they  improve  it  aright.  But  we  are  not  to  con- 
fine our  views  to  the  effects  on  the  poor  themselves  ;  a 
state  of  poverty  has  also  a  relation  to  the  rich,  and  is 
a  mean  of  trying  and  increasing  their  love.  God  hath 
formed  provision  for  all  his  creatures,  and  gives  it 
to  them  by  his  providence,  but  not  to  all  in  the  same 
way.  To  some,  it  is  given  by  inheritance  from  their 
fathers  ;  to  others,  by  means  of  their  own  labour  or  in- 
genuity ;  to  others,  by  the  aid  of  those  who  have  more 
than  they  require  themselves.  Were  there  only  two 
inhabitants  on  an  island,  and  one  of  these  to  become 
helpless,  it  certainly  would  be  binding  on  the  other,  to 
feed  and  cherish  him.  Brotherly  love  would  prompt 
him  ;  the  rule  of  doing  to  his  brother,  as  he  would  wish 
to  be  done  to,  would  bind  him  ;  the  reflection  that  God 
had  deprived  his  brother  of  the  power  of  assisting  him- 
self, but  had  in  him  continued  the  means  of  support, 
especially  when  strengthened  by  the  recollection  of 
the  express  command  of  God,  would  lead  him  to  feed 
his  brother,  and  preserve  his  life.  What  would  be  thus 
binding  on  two  people,  is  so  also  on  a  larger  society. 
The  rich,  have  nothing  they  do  not  receive  from  God, 
and  receive  their  wealth,  that  they  may  glorify  the 
giver.  That  portion  which  is  left  after  supplying  their 
own  wants,  is  not  to  be  mis-spent,  wasted,  or  hoarded, 
but  is  to  be  devoted  to  the  support  of  those,  whom  God 
hath  created,  and  hath  committed  to  the  care  of  the 
rich  for  sustenance.  The  rich  are  to  be  the  means  of 
feeding  these  poor,  as  certainly  as  labour  is  the  mean 
of  feeding  the  labourer.  It  is  the  duty  of  every  man 
to   use  his  faculties,    and  his   acquisitions,  to  the  glory 


194  PRINCIPLES    OF 

of  the  giver,  and  no  one  is  permitted  to  misemploy  Lis 
money,  more  than  he  is  to  pervert  his   rational  powers. 
He  who   spends   his  money  in   luxury,  and  still    more 
in   riot,  and  dissipation,  is    assuredly  abusing  a  gift    of 
God,    as  certainly  as  he  who  clouds    his  reason   by  in- 
temperance.    What  should  we  say  of  that   man,   who 
had  the  power  by   a  word,    of  restoring   the  sick   to 
health,   the  afflicted  to  happiness,  the  cold,  the  hungry, 
the   naked,  to   comfort,    and  who,  yet,  would  not  pro- 
nounce   that   word   but  would   rather    abuse    himself, 
his  friends,    the  whole  world,    than   utter    it  1     Would 
we    not   look    on    him,    as    worse    than  a    savage,   fit 
only  for  associating  with  tigers,  or  fiends  who  delight 
in  misery  ;  and  yet,  in   what  respect  is  he   truly  worse 
than  those,   who  have  the   power  of  relieving  the   dis- 
tresses of  their  fellow-creatures,  by  putting  their  hands 
into  their  pockets,  but  will   not  do  so,  and  who  will  ra- 
ther spend   all  their  money  in  luxury   and  sinful   plea- 
sures, than  in  the  service  of  God?    If  we   be  called  to 
imitate  God,  in  using  all  our  powers  and  gifts,  for  the 
good  of  the  creatures  of  God,  surely,  we  do  not  obey 
our  calling,  if  we  do  not  spend  as  much  of  our  time  and 
money  as  possible,  in  works  of  love  and  beneficence,  in 
becoming  a  father  to  the  fatherless,  a   supporter  of  the 
widow  and  the  orphan,  a  comforter  of  the  poor  and  dis- 
tressed.    If  we  be  called  to  love  the  brethren,  because 
Christ  loved  us,  we  are  called  also  to  perform   acts  of 
love,   and  are  exhorted  to  charity,  by  the  apostle  Paul, 
from  this  consideration,    "  Ye  know  the   grace  of  our 
Lord  Jesus   Christ,  that  though   he  was   rich,  yet  for 
your  sakes,  he  became  poor,  that  ye,  through  his  poverty, 
might  be  rich."     The  argument  is   irresistible,  the  ex- 
ample must  be  followed  by  all  who  profess  to  have  the 
Spirit  of  Christ,  and  this  charity,  is  both  a  fruit  of  the 
Spirit,  and  a  proof  of  love. 

It  is  evident,  that  a  man  who  has  barely  sufficient  to 
support  himself  and  his  family,  cannot,  without  injuring 
his  own  health,  or  that  of  his  family,  or  depriving  his 
children  of  education,  give  alms  of  his  money.  He  is 
in  that  intermediate  state  between  the  poor,  and  those 
who  have  somewhat  more  than  their  necessities  require, 
which  cannot  afford  to  give,  and  yet  needeth  not  to  re- 


CHRISTIAN    PHILOSOniY.  195 

ceive.  This  man,  however,  will  give  his  prayers  and 
good  wishes,  and  often  a  part  of  his  time,  his  assistance, 
advice,  comfort,  and  sympathy  ;  and  his  mite  may  in- 
deed be  more  in  the  sight  of  God,  than  all  the  rich  do- 
nations of  the  wealthy.  He  says,  with  Paul,  "  Silver 
and  gold  have  I  none,  but  such  as  I  have,  I  give  unto 
thee."  No  state  is  exempted  from  giving  what  may  be 
giveu,  money,  labour,  good  wishes;  "  If  there  be  first  a 
willing  mind,  it  is  accepted  according  to  that  a  man 
hath,  and  not  according  to  that  he  hath  not."  All  ranks, 
have  this  precept  addressed  to  them,  from  an  infallible 
prophet,  "  Give  alms  of  such  things  as  ye  have."  Those 
who  have  the  means  of  giving,  and  yet,  do  not  give,  must 
refrain,  either  from  thoughtless  inattention  to  the  dis- 
tresses of  others,  and  to  the  duty  demanded  of  them,  in 
which  case,  it  is  time  to  become  wise,  lest,  they  be  taught 
by  a  painful  lesson  ;  or,  from  avarice,  which  is  adding 
a  positive  vice  to  an  omission  of  duty  ;  or,  from  spend- 
ing in  luxury  all  that  money,  which  remains,  after  sup- 
plying their  necessities ;  or,  from  laying  up  a  provision 
for  their  family.  I  presume,  it  will  not  be  requisite,  to 
show  the  misconduct  of  the  thoughtless  and  avaricious, 
but  it  may  be  useful  to  make  one  or  two  remarks  on  the 
other  classes.  With  regard  to  the  excuse,  arising  from 
the  total  consumption  of  income  in  necessaries  and  lux- 
uries, I  have  no  hesitation  in  saying,  that  the  call  for 
giving  alms  is  so  strong,  that  a  man  is  bound  to  deny 
himself  some  of  the  comforts  of  life,  much  more  its  lux- 
uries, if  he  cannot,  otherwise,  contribute  to  the  support 
of  others.  He,  who  spends  his  money  in  luxurious  liv- 
ing, and  expensive  amusements,  does,  unjustly,  deprive 
his  poor  brother  of  the  means  of  comfort ;  and,  with  re- 
spect to  himself,  spends  his  money  sinfully,  and  hurt- 
fully,  inasmuch  as  it  is  applied  in  support  of  wrong 
principles.  I  do  not  from  this  insinuate,  that  a  man  is 
bound  to  deny  himself  those  comforts,  or  to  relinquish 
that  establishment  necessary  to  his  situation,  and  useful 
for  fulfilling  his  part  in  society.  But,  if  he  cannot  give 
alms,  otherwise,  than  by  keeping  one  servant  less,  or 
giving  fewer,  and  less  expensive  entertainments,  he  is 
bound  to  do  so,  and  must  have  much  more  satisfaction 
in   reflecting,  if  his  income  demand  the  sacrifice,  that 


196  PRINCIPLES    OF 

he  has  relieved  the  wants  of  the  poor,  than,  that  he  has 
procured  a  superfluity  for  himself.  A  man  is  bound 
not  to  exceed  that  expense,  and  degree  of  state,  his  rank 
in  society,  properly  requires,  and  must  give  more  libe- 
rally to  the  poor,  in  proportion  to  the  surplus  gained. 

As  to  the  other  plea,  of  making  provision  for  a  fami- 
ly, the  object  is  not  only  laudable,  but  is  expressly  com- 
manded ;  still,  it  is  not  to  be  accomplished  at  the  ex- 
pense of  the  poor,  more  than  it  is  to  be  done  by  rob- 
bing the  rich.  Besides,  it  is  to  be  inquired  whether, 
in  order  to  make  this  necessary  provision,  all  luxuries 
and  superfluities  be  given  up.  If  not,  then  surely,  from 
the  money  spent  in  procuring  these,  alms  are  to  be  giv- 
en. As  there  is  a  positive  command  to  give  alms, 
which  is  as  binding  as  the  command  to  be  honest,  or 
holy,  coming  from  the  same  God,  it  is  evident,  if  a  man 
cannot  provide  for  the  future  wants  of  his  family,  indulge 
in  present  luxuries,  and  give  to  the  poor,  that  the  re- 
trenchment is  to  be  neither  in  the  first  nor  the  last,  but 
in  the  superfluities.  A  man's  children  cannot  be  expect- 
ed to  be  worse,  in  a  pecuniary  view,  by  any  sane  charity 
given  by  their  father,  and  it  may  be  expected,  shall  have 
the  greater  blessing  on  what  they  receive. 

The  best  way,  perhaps,  is,  for  every  man  to  set  apart, 
at  once,  a  certain  portion  of  his  yearly  income  for  cha- 
rity, and  consider  that  as  no  longer  his  own,  but  dedicat- 
ed to  the  service  of  God  in  the  support  of  the  poor,  or 
the  promoting  of  pious  purposes.  This  plan  has  two  ad- 
vantages ;  first,  being  done  deliberately,  it  will  convince 
or  satisfy  the  careful,  that  they  are  not  giving  more  than 
justice  approves  of,  and,  secondly,  it  will  make  the 
thoughtless  certain,  that  the  duty  shall  not  be  neglected. 
Being  set  aside,  it  is  at  once  put  out  of  their  power  to 
revoke  the  grant,  or  to  procrastinate  the  gift.  "When  a 
call  is  made,  the  question  no  longer  is,  whether  the  in- 
dividual have  money  to  spare,  at  the  time,  but  [simply 
whether  the  applicant  really  require  aid. 

A  man  is  not  exempted  from  giving  voluntary  alms, 
because  he  is,  legally,  compelled  to  contribute"  to  the 
support  of  the  poor,  unless  he  can  answer  to  his  con- 
science, that  this  contribution  puts  it  positively  out  of 
his  power  to  give  more. 


CHRISTIAN    PHILOSOPHY.  197 

Whilst  we  are  to  make  a  distinction,  between  the 
deserving,  and  those  who  would  only  apply  our  bounty, 
to  the  support  of  their  profligacy,  still,  we  must  not  re- 
fuse assistance,  merely,  because  the  objects  are  unwor- 
thy, and  ungrateful ;  for,  God  giveth  rain  to  the  good  and 
the  bad:  all  are  the  objects  of  his  bounty.  Neither  is  it 
an  excuse,  that  we  know  not  any  person  who  actually 
requires  our  aid,  and  will  not  apply  what  he  receives 
to  a  bad  use.  If  this  plea  be  sincere,  then,  it  only  re- 
mains to  give  the  alms  to  a  clergyman  to  distribute,  or 
to  the  support  of  a  charitable  institution. 

I  conclude    my  remarks  on  this  duty,  by  urging  the 
repeated  admonition  of  our  Lord  and  his  apostles.     Jesus 
saith,  "  Give  alms  of  such  things  as  ye  have."     "  He  that 
hath  two  coats,  let  him  impart  to  him  who  hath  none  ;  and 
he  that   hath  meat,  let   him  do  likewise."     "  Give  unto 
the   poor,  and    thou    shalt   have    treasure    in    heaven." 
And,  in  the  description  of  that  awful  day,  "  when  the  Son 
of  Man  shall  come  in  his  glory,"  the  blessed  are  repre- 
sented to  be  those,  who  fed  the  hungry,  gave  drink  to  the 
thirsty,  took  the   stranger  in,   clothed  the  naked,  visit- 
ed the  sick  and  the  prisoner  ;"  for,  "  Inasmuch,"  says 
our  Lord,  "as  ye  have  done  it,  unto  one  of  the  least  of 
these,  my  brethren,  ye  have  done  it  unto  me."     We  here 
learn,  not  only  the  general  duty,  of  giving  assistance  to  the 
necessitous,  but  a  special  reason  for  aiding  Christians, 
because  they  are  disciples  of  Christ.     In  this  case,  it  is 
given  as  a  mark  of  love  to  Christ.     Paul,  directs  every 
man,  to  lay  apart,  weekly,  a  certain  part  of  his  gains, 
for  the  use  of  the  poor.     He  urges    Christians   to" give, 
"  not   grudgingly,  or   of  necessity,    for  God   loveth   a 
cheerful  giver."     And  lest  any  one  might  be  backward, 
from  a  consideration  of  the  personal  loss  to  himself,  he 
adds,  "  God  is  able  to  make  all  grace  abound   toward 
you,  that  ye,  always,  having  all  sufficiency  in  all  things, 
may  abound  to  every  good  work."     This  was,  also,  the 
opinion  of  Solomon,  who  said,  "  He  that  hath  pity  up- 
on the  poor,   lendeth  unto  the  Lord,  and  that  which  he 
hath  given,  will    he  pay  him   again."     James    declares, 
that  "  pure  religion  and  undefined,  before  God  and  the 
Father,    is  this,  to  visit  the   fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  unspotted  from  the 
17 


198  PRINCIPLES    OF 

world."  The  work  of  charity,  is  coupled  with  a  renun- 
ciation of  the  world,  and  a  union  with  Christ.  John 
says,  "  Whoso  hath  this  world's  good,  and  seeth  his 
brother  have  need,  and  shutteth  up  his  howels  of  com- 
passion from  him,  how  dwelleth  the  love  of  God  in 
him  ?"  Let  him,  then,  who  neglects  this  duty,  and  who 
does  not  practice  it,  to  all  the  extent  in  his  power,  re- 
flect, that  he  is  disobeying  the  express  command  of 
God,  that  he  is  deficient  in  brotherly  love,  and  refuseth 
to  part  with  that  which  was  given  to  him,  for  the  ex- 
press purpose  of  enabling  him  to  show  his  love.  He 
who  loves  his  money  above  the  commandment  of  God, 
surely  is  guilty  of  idolatry,  and  he  who  refrains  from 
giving  now,  because  he  may  hereafter  be  in  need  him- 
self, is  mistrustful  of  Providence,  and  forgets,  that  not- 
withstanding all  his  care,  riches  take  wings  unto  them- 
selves and  flee  away.  There  is  a  blessing  promised  to 
the  meek,  the  poor  in  spirit,  the  pure,  the  peacemaker, 
and  there  is  a  blessing  also  to  the  charitable — "  They 
shall  have  treasure  in  heaven  ;"  and  he  who,  alone, 
had  the  words  of  everlasting  life,  hath  said,  "  Lay  up 
for  yourselves  treasure  in  heaven,  where  neither  moth 
nor  rust  doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal." 

VIII. 

A  duty,  similar  in  principle  to  the  preceding,  is  to 
"  use  hospitality,  one  to  another,  without  grudging." 
This  is  to  be  done  from  the  same  principle  as  we  give 
alms,  for  it  is  only  a  different  mode  of  comforting  and 
cherishing  a  class  of  brethren,  who  cannot  receive,  and 
may  not  require  alms.  It  is  proper,  also,  on  the  great 
principle  of  doing,  so  to  others,  as  we  would  wish  them 
to  do  to  us.  It  is  a  mean  of  increasing  our  intercourse 
as  social  beings,  of  promoting  instruction,  edification, 
kindness,  and  friendship.  It  is  an  effect  of  love,  a  mean 
of  comforting  and  exhilarating  our  brother.  The  Chris- 
tian is  a  lover  of  hospitality,  but  not  of  riot,  or  the  de- 
struction of  time.  He  has  two  objects  in  view  ;  first, 
promoting  friendship,  and,  second,  affording  comfort 
and  kindness,  to  those  who  require  his  aid.     In  the  first 


CHRISTIAN    PHILOSOPHY.  199 

view,  he  entertains  his  relations,  his  friends,  and  equals; 
in  the  second,  it  is  his  duty  to  extend  his  hospitality  to 
the  friendless,  the  orphan,  to  those  who  have  few  or  no 
domestic  comforts,  to  those  who  are  entering  into  the 
world,  or  are  sinking  into  the  helplessness  of  age,  to 
those  who  have  not  yet  acquired  friends,  or  who  have 
lost  or  outlived  their  acquaintance.  There  is  the  same 
positive  call,  to  act  in  this  way,  as  to  give  alms.  It  is  a 
branch  of  the  same  duty,  for  it  resolves  itself  into  sup- 
plying the  wants  of  others.  The  difference  is,  that  the 
contribution  of  alms,  is  directed  to  the  relief  of  those 
who  are  in  want  of  the  necessaries,  the  exercise  of  hos- 
pitality, to  those  who  are  deficient  in  the  comforts  of 
life. 

IX. 

Another  relative  duty,  which  springs  from  love,  is,  to 
endeavour  to  improve  the  minds  of  others,  especially 
in  morality  and  religious  knowledge.  This  is  to  be 
done  by  prudent  instruction  and  admonition,  by  exam- 
ple, and  by  contributing  our  money  and  influence,  to 
the  support  of  those  associations  which  are  formed 
for  teaching  the  poor  to  read,  and  propagating  the  gos- 
pel. It  is  peculiarly  the  duty  of  every  man,  to  instruct 
and  improve  those  with  whom  he  is  particularly  con- 
nected, and  over  whom  Providence  hath  given  him  a 
superintendence.  But,  even  in  a  man's  general  inter- 
course with  his  brethren  in  society,  how  many  opportu- 
nities may  he  have,  of  offering  some  sentiment  which 
may  be  favourable  to  religion,  or  of  repressing  profane 
and  sinful  conversation.  It  is  by  no  means  prudent  or 
useful  in  every  company,  and  at  all  times,  to  introduce 
religious  subjects,  but  a  Christian,  wherever  he  is,  will 
take  care,  that,  so  long  as  he  is  present,  religion  be 
treated  with  respect,  and  that  avowed  infidelity  meet 
with  an  instant  check.  It  is,  particularly  binding  on  the 
old  and  the  learned,  to  reprove  profanity,  and  encour- 
age sentiments  of  piety  toward   God. 

Every  man  must  be  careful  as  to  the  example  he  gives, 
more  especially  if  he  profess  to  be  a  Christian.  It  is  a 
very  dangerous  mistake  to  suppose,  that  because  a  man 


200  PRINCIPLES    OF 

is  not  in  a  public  situation,  his  example  has  no  influence  ; 
every  man,  has  a  certain  influence  within  his  own  cir- 
cle, and,  although,  it  he  peculiarly  binding  on  those  in 
a  conspicuous  situation,  by  their  example,  to  promote 
religion,  and  discourage  vice,  yet,  the  conduct  of  every 
one,  is  so  far  important,  as  to  influence  that  of  his 
companions  :  "  Evil  communications  corrupt  good  man- 
ners." It  is,  therefore,  a  duty  every  man  owes  to  so- 
ciety, as  well  as  to  his  friends,  to  reflect  how  far  his 
actions,  his  temper,  his  conduct,  his  conversation,  may 
encourage  true  religion,  or  give  it  a  deadly  blow  ;  and  it 
is  a  duty  every  man  owes  to  himself,  to  inquire  how 
far  the  companions  he  has  chosen,  assist  him  in  serving 
the  God  he  hath  chosen.  It  is  undeniable,  that  we  are 
created  to  glorify  God,  and  are  commanded  to  honour 
his  holy  name.  Do  we  then  glorify  God,  and  promote 
his  honour,  when  we  not  only  speak  of  him  without  ve- 
neration, neglect  to  observe  his  laws,  and  show  him 
little  love,  but,  by  our  example,  lead  others  to  think 
lightly  of  sin,  to  deceive  themselves  as  to  the  strict- 
ness of  the  law  of  God,  and,  perhaps,  even  to  trample 
under  foot  the  mercies  of  the  gospel.  Let  every  man 
reflect,  that  his  conduct  is  not  only  to  be  judged,  as 
it  respects  himself,  but  as  to  its  effects  on  others. 
Some  things  in  themselves  lawful,  are  on  this  account 
not  expedient,  and  a  man  shall  be  judged,  according 
to  what  he  induces  others  to  do  or  neglect,  as  well  as 
by  what  he  doth  himself.  He  will,  therefore,  do  well 
to  attend  to  the  advice  of  Paul,  given  to  Titus,  "  In  all 
things  showing  thyself  a  pattern  of  good  works  ;"  and 
ought,  strenuously,  to  endeavour  to  adorn  the  doctrine 
of  his  Saviour,  by  living  a  holy  and  unblamable  life. 

Respecting  the  obligation  to  propagate  the  gospel, 
it  is  surely  not  necessary  to  say  much.  He  who  daily 
prays,  "thy  kingdom  come,"  certainly  mocks  God,  if 
he  do  not  use  all  the  means  in  his  power,  to  obtain  the 
accomplishment  of  his  prayer.  Could  a  spirit,  who 
had  left  this  benighted  world,  for  the  mansions  of  glory, 
be  permitted,  once  more,  to  communicate  with  its 
thoughtless  inhabitants,  and  to  single  out  an  individual, 
whose  eyes  he  might  touch,  that  they  might  be  opened, 
to  discover  what  is  hid  from  mortals,  should  not  that 


CHRISTIAN   PHILOSOPHY.  201 

astonished  individual,  behold  two  very  opposite  states, 
separated  by  a  well  marked  though  narrow  line ;  on 
the  one  side,  should  he  behold  that  holy  religion,  which 
is  bright  by  the  glory  of  God,  and  where  the  unceasing 
adorations   of  his     intelligent    creatures    are   offered ; 
whilst,  on  the  other,  should  he  found,  a  world  lying  in 
all  the  darkness  of  ignorance  and  moral  stupefaction, 
its  multitudes  of  spirits,   subjugated    by   spirits    more 
powerful  and  more  wicked,  quite  insensible  to  the  God 
who  was  near  them,  and  altogether  unconcerned   as  to 
the   judgment  which    awaited  them.     This  is,   indeed, 
beyond  the  power  of  a  created  spirit  to  perform,  but  the 
Spirit  of  God  does   accomplish  this  work,  by   opening 
the  eyes  to  behold  the  wondrous  things  which  are  in  the 
word  of  God,    animating  the  stupihed   mind,  purifying 
the  heart,   and  rectifying  the  judgment.     And  the  man 
thus   enlightened,  and  thus  convinced  that  the  danger 
is  pressing,  goes  forth,   not  only,  to  proclaim  the   great 
things  God   hath  done  for  him,  but,  with  all  his  talents, 
and  all  his  energy,  and  by  every  mean  in  his  power,  to 
call  to  others,  that  they  may  rise,  and   escape  from  the 
city  of  destruction.     Can  it  be  possible,   that  any  man 
who  hath   been   brought   to    the   knowledge    of  Jesus, 
does  not  desire  to  bring  others  to  the  same  knowledge, 
or  does  not  adopt  the  spirit  of  Philip,  who  said,  "  Come 
and  see."     If  he  have  been  convinced  of  the  evil  of  sin, 
and  its  destructive  tendency,    surely,  he  will  wish  to 
save  others  from  it.     If  he  have   obtained  forgiveness 
through  Jesus,  he  will  be   anxious  that  others   also  be 
forgiven.     If  he  believe  that  Jesus  came  to  earth  to  save 
sinners,  he  must  desire  to  assist  in  that  great  object. 
If  he  be  convinced  that  there  is  no  other  way  of  salva- 
tion, he  must  be  anxious  to  direct  all  mankind  to   it. 
If  he  be  persuaded  that  one  thing  is   needful  above   all 
others,   that   the    soul  of  every  man  is  precious,  that 
peace,  and  joy,  and  everlasting  life  are  offered  to  all, 
through  Jesus,  Christian  love  must  prompt  him,  to  lead 
those   who  are   in  darkness  into   light,   those   who  are 
dead  in  sin,  to  that  great  Redeemer,  who  can  give  life  to 
a  man  though  he  be  dead.     If  the  scripture  be  admitted 
to  contain  that  knowledge,   which   alone  can  improve 
the  life,  make  a  man  happy  here,  and  blessed  hereafter, 
17* 


202  PRINCIPLES    OF 

1  can  conceive  no  duty  equal  to  that,  of  giving  the  Bi- 
ble, to  those  who  have  it  not,  and  cannot   purchase  it. 
If  the  greatest  treasure  a  man  can  possess,  be  the  word 
of  God,  the   greatest   advantage   must  be,  the  ability  to 
read  it,  and  know  its  contents.     Instruction  in  reading, 
must  always    accompany   the  useful  distribution  of  the 
scriptures.     It  is  one  of  the  most  favorable  signs  of  the 
present  time,  that  all  ranks  of  people  unite   in  promot- 
ing national  education,  in  so   far  as  that   is  connected 
with  the  diffusion  of  the  word   of  God;  and  all  educa- 
tion, not   founded    on  the    basis    of  Christianity,    will, 
eventually,  and  too  surely,  prove  destructive  of  the  best 
interest  of  society.     It  was  the  knowledge  of  the  scrip- 
tures,  and  their  dispersion   among   the    people,  which 
gave  the  first  blow  to  superstition,  and  revived  pure  re- 
ligion.    It  is  acquaintance   with  the  gospel,  and  the  in- 
fluence of  its  precepts,  which  alone  can  make  a  people 
happy,  or  preserve  a  nation  from   relapsing  into  barba- 
rism, infidelity,   and  ferocity.     Christianity,  uniformly 
improves    society,   and  exalts  a  nation,  and,  wherever 
it  declines,  the  character  of  that  nation  sinks,  and  its 
punishment,    if  not  its   total    destruction,    is  to  be  ex- 
pected.    It  surely,  tben,  is  the  duty  of  every  man,  to 
contribute  to  the  utmost  in  his  power,  to   those    philan- 
thropic   and  patriotic   exertions,    which   are  made,  to 
enable  the    poor  to  procure  and  read  the  word  of  God, 
which  alone  can  make  them  wise  unto  salvation.     But 
we    are    not   to   confine   our   efforts   to  our  own  land, 
though  that  be  the  peculiar  object  of  our  care,  and  of 
our  prayers.     We  are  also  to  endeavour,  as  far  as  pos- 
sible, to  make  the  whole  human  race,   acquainted  with 
that  salvation,   which  was  intended    for   every   son  of 
Adam.     We  assuredly  believe,  that  a  time  cometh,  when 
the  gospel  shall  be   preached  to   all  men,  and  when  all 
shall  know  the   Lord.     We   are  ignorant   of  times  and 
seasons,  but  we  know  that  in  the  ordinary  course   of 
Providence,   God   worketh  by   natural  causes,   and   of 
these,  surely,  the  most  likely,  is  the  distribution  of  the 
scriptures,  in  the  language  of  different  nations,  by  which 
we  may,  under  the  blessing  of  God,  expect,  ultimately, 
to  destroy  all  false  religion,  to  purify  Christianity  from 


CHRISTIAN    PHILOSOPHY.  203 

every  mixture  of  superstition,  and  to  break  the  power 
of  the  false  prophet  and  of  idols. 

X. 

The  duty  of  communicating  to  the  dying,  an  intima- 
tion of  their  danger,  is  so  painful,  that  it  is  always  per- 
formed with  reluctance,  and  very  often  is  postponed  till 
too  late.  Yet  the  duty  is  imperative,  and  the  cruelty 
great,  in  neglecting  it,  and  permitting  an  imperishable 
soul,  to  enter  unprepared  into  eternity.  It  is  objected, 
that  the  communication  may  be  attended  with  inju- 
rious effects,  both  to  the  body  and  the  mind  ;  but  those 
best  qualified  to  judge,  must  say,  from  experience,  that 
a  prudent  intimation  of  the  truth,  so  far  from  proving 
prejudicial,  in  almost  every  instance,  is  productive  of 
a  calmer  state,  and  never  does  harm.  To  delay  re- 
pentance, and  the  deep  consideration  of  eternity  till  the 
last,  is  doubtless  criminal  as  well  as  foolish  and  unsafe. 
Nor  is  it  always  possible,  even  in  the  near  prospect 
of  death,  to  feel  duly  impressed,  with  the  awful  change, 
which  is  to  take  place.  But  without  discussing  either  the 
danger  of  delay  or  its  criminality,  or  the  possibility  that 
indifference  may  continue  to  the  last,  it,  nevertheless,  is 
a  duty  both  toward  the  good  and  the  bad,  and  to  men  of 
all  descriptions  of  character,  to  hold  forth,  in  the  hour 
of  suffering  and  danger,  the  offers,  and  the  hopes,  and  the 
consolations  of  the  gospel  of  Christ.  We  ask  not  what 
may  have  been  the  degree  of  wickedness,  or  what  the 
degree  of  indifference  to  religion,  or  what  the  careless- 
ness, and  the  thoughtlessness  in  former  life.  All  we 
now  ask,  is,  whether  the  rich  mercy  of  God  be  ready  to 
be  accepted.  We  offer,  even  at  the  last  hour,  the  hope 
of  peace  and  reconciliation.  We  say,  that  whatever 
may  have  been  the  past  life,  of  the  individual,  there  is 
now,  by  the  visitation  of  Providence,  a  call  made  to 
consider  his  latter  end,  and  the  evil  of  his  ways,  and 
return  and  come  unto  Him  who  alone  can  save.  There 
is  an  offer  made  by  the  Saviour,  of  peace  and  of  mercy. 
He  came  not  to  the  world,  to  condemn  the  world,  but  to 
save  sinners.  He  comes  not  to  any  man,  in  this  world, 
in  any  other  capacity,  than  a  priest  and  a  meditator. 


204  PRINCIPLES    OP 

He  accuses  no  man  here,  but  is  ready  to  plead  for  him 
and  save  him.  From  birth  till  death,  he  is  offering  him- 
self to  every  one,  not  only  offering  himself,  but  entreat- 
ing every  one,  to  come  unto  him  and  be  saved.  He 
stands  at  every  deathbed,  and  offers  himself  by  his  word 
to  the  dying  man  ;  and  so  long  as  there  is  life,  there  is 
no  sentence  of  condemnation,  but  an  earnest  entreaty 
for  reconciliation.  It  is  only  after  the  thread  of  life 
is  cut,  and  the  soul  separated  from  the  body,  and,  re- 
moved from  this  world,  that  he  pronounces  condemna- 
tion. He  has  delayed,  till  the  period  of  probation  have 
ended,  and  the  sinner  have  chosen  his  own  doom. 
Whilst  here,  all  is  mercy  and  love.  The  rich  grace  of 
God,  accompanies  the  soul  to  the  very  threshold  of  the 
grave,  and,  till  the  last  gleam  of  reason  is  extinguished, 
the  Saviour  is  still  offering  his  mediation,  and  if  accept- 
ed, before  that  last  ray  expire,  the  soul  is  saved,  and  the 
adversary  deprived  of  his  prey. 

We  come  to  the  sick,  and  the  afflicted,  and  the  dying, 
with  words  of  comfort,  and  of  peace.  We  tell  them, 
that  they  are  indeed  sinners,  lost  and  perishing  sinners, 
within  a  short  distance  of  their  final  doom,  but  we  tell 
them  also,  that  there  is  still  hope,  nay  more,  still  cer- 
tainty, absolute  certainty  of  safety,  if  they  will  only  come 
unto  Jesus  and  be  saved.  We  tell  them,  in  his  name, 
that  he  makes  no  stipulation  as  to  the  hour,  nor  any  ob- 
jection as  to  their  past  indifference.  We  tell  them,  on 
the  faith  and  security  of  the  promise  of  God,  that  if  they 
really  desire  to  be  saved  by  Christ,  they  shall  be  saved* 
But  we  conceal  not,  that  it  must  be  by  Christ  alone, 
and  that  they  must  desire  to  be  delivered,  from  the 
power  and  the  love,  as  well  as  from  the  punishment  of 
sin.  They  must  see  that  they  have  offended  God,  and 
broken  his  commandments,  and  have  neither  righteous- 
ness nor  atonement  of  their  own,  to  offer.  They  must 
come,  with  the  feeling,  that  they  have  no  hope  in  them- 
selves, and  with  that  awful  sense  of  the  holiness  of  God, 
which  makes  them  sensible,  that  even  the  guilt  of  one 
sin,  must  exclude  them  for  ever  from  his  favour.  They 
cannot  fail  to  feel,  if  they  be  really  sensihle  of  the  evil 
of  sin  and  its  danger,  that  they  have,  to  all  their  other 
guilt,  added  that,  of  lightly  esteeming  the  Rock  of  their 


CHRISTIAN    PHILOSOPHY.  205 

salvation.  They  have,  for  years,  heard  of  his  death  and 
sufferings,  but  have  they  felt  deeply  penetrated  with  love 
or  gratitude,  have  they  duly  prized  those  sufferings 
which  were  undergone  for  them,  have  they  really  ever 
looked  on  Jesus  when  hanging  on  the  cross,  with  any 
personal  feeling,  or  thought,  as  the  importance  of  the 
subject  demanded,  on  the  cause  of  these  sufferings,  and 
their  own  deep  interest  in  them.  The  consideration  of 
their  great  insensibility,  or  continued  indifference,  and 
of  the  coldness  of  their  love  and  regard  toward  him,  who 
came  to  save  them  from  the  terror  of  the  present  hour, 
and  the  final  ruin  which  awaited  them,  now  appears  one 
of  the  greatest  sins  they  have  committed.  But  even 
then,  we  would  say,  that  Christ  came  not  to  condemn  but 
to  save,  and  that  they  are  just  as  certain  of  acceptance 
and  forgiveness  now,  if  they  will  only  come  unto  him,  as 
if  they  had  come  years  before.  We  have  no  authority 
to  make  limitations,  the  offer  is  universal,  and  without 
exception,  and  the  dying  man,  has  it  as  freely  made  to 
him,  as  if  he  were  in  health  and  vigour.  All  that  is  re- 
quired of  him,  is,  that  from  the  heart  he  cry,  What  shall 
I  do  to  be  saved  1  and  the  answer  from  heaven  is,  Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou  shalt  be  sav- 
ed. There  is  no  ground  for  fear,  or  discouragement  to 
those,  who,  even  at  the  eleventh  hour,  cry  for  mercy. 
In  this  trying  state,  it  is  indeed  difficult,  for  the  dying 
man  to  say  whether  he  really  feel,  as  he  desires  to 
do,  the  wish  to  be  delivered  from  the  power  and  the 
love  of  sin,  and  whether  he  hate  it,  because  it  is  hateful 
to  God,  or  only  because  he  is  afraid  of  punishment. 
He  has  but  now  awakened  from  his  sleep,  and  doubts 
and  fears  assail  him.  He  would  fain  trust  in  Christ, 
and  yet  he  fears  he  will  not  receive  him,  or,  that  he 
must  be  better,  before  he  can  be  safe.  He  would  fain 
think  of  God  and  of  religion,  but  his  thoughts  wander 
to  the  world.  He  would  fain  be  delivered  from  punish- 
ment, but  still  he  doubts,  whether  if  he  recovered,  he 
would  truly  wish  to  be  delivered  from  sin.  Now  we 
tell  him,  that  if  he  only  continue  to  pray  for  deliverance, 
and  for  the  Holy  Spirit  to  sanctify  him,  he  shall  be  sav- 
ed. We  press  not  on  him  his  doubts  and  difficulties,  but 
urge  him  to  depart  from  the  power  of  sin,  as  the  angels 


206  PRINCIPLES    OF 

urged  Lot  to  leave  the  plain.  We  hold  out,  again  and 
again,  the  power  and  the  mercy  of  Christ,  and  the  pro- 
mise of  the  Spirit,  and  we  tell  him,  that  God  does  not 
accept  him,  because,  he  has  lived  to  comply  with  his  law, 
and  perform  religious  obedience,  but,  because,  he  has 
trusted  to  the  redemption  of  Christ.  It  might  be  satis- 
factory to  himself,  were  he  to  live  and  give  sure  proofs  of 
obedience,  with  evidences  of  a  spiritual  change,  and 
have  some  time  here,  for  a  state  of  preparation  of  mind, 
for  the  enjoyment  of  heaven.  But  we  can  truly  say  to 
him,  that  his  acceptance  does  not  depend  on  his  living 
to  perform,  for  a  certain  time,  the  Christian  duties,  for 
this  very  day,  if  he  will  trust  in  Christ,  his  salvation 
is  made  sure.  We  tell  him,  indeed,  to  think  humbly 
and  diffidently  of  himself,  and  to  pray  for  strength  and 
grace,  but  we  tell  him  not  to  doubt  the  power,  or  the 
promise  of  God.  We  break  not  the  bruised  reed,  but 
assure  him,  that  he  is  not  more  anxious  for  safety,  than 
Christ  is  willing  to  receive  him.  Mercy  and  reconcilia- 
tion, are  the  prospects  we  hold  out,  and  that  with  an 
earnestness  and  a  certainty,  resting  on  the  word  of  God 
himself.  Yet  thus,  it  may  be  said,  we  speak  peace  to 
those  to  whom  there  is  no  peace,  and  send,  in  hope  and 
confidence,  a  spirit  to  the  judgment  of  condemnation. 
Now,  we  know  not,  and  judge  not,  of  the  sincerity  of  re- 
pentance or  faith,  but  this  much  we  know,  that  during 
the  life,  and  at  the  death  of  Christ,  his  work  was  a  work 
of  love  and  mercy,  without  restriction  and  without  ex- 
ception. Publicans  and  sinners,  and  those  from  whom 
seven  devils  were  expelled,  received  his  pardon.  In  his 
hour  of  trial,  he  looked  on  Peter,  who  denied  him,  not 
to  condemn,  but  to  forgive.  On  the  cross,  he  received 
with  grace,  the  repentant  sinner,  and  during  all  the  pe- 
riod of  the  work  of  redemption,  it  stands  as  a  recorded 
truth,  firm  as  the  power  of  the  Afmighty,  that  no  one 
who  comes  to  the  Redeemer,  will  be  rejected.  We 
speak  peace,  for  we  know  that  in  him  is  peace,  and  we 
urge  the  call  of  mercy,  and  the  hope  of  deliverance,  and 
the  joys  of  heaven,  as  long  as  the  dying  man  has  a 
mind  to  comprehend,  or  a  heart  to  feel  and  believe.  We 
speak  not  peace,  indeed,  to  him  who  seeks  it  not  as  the 
the  rich  gift  of  God,  but  who  would  purchase  it   by  his 


CHRISTIAN    PHILOSOPHY.  207 

own  work.  We  speak  not  peace  to  him,  who  rests  on 
the  value  of  a  life  free  from  the  grosser  sins,  and,  per- 
haps, adorned  hy  acts  of  kindness  and  general  useful- 
ness, but,  withal,  destitute  of  faith  and  love  to  God,  or 
who  to  this,  which  most  unhappily  is  misnamed  a  well 
spent  life,  adds  just  as  much  of  God's  mercy  and  of  the 
atonement  of  Christ,  as  shall  be  required  to  make  up 
for  his  frailties  and  imperfections.  We  make  no  com- 
promise with  the  unrepenting  sinner,  or  the  indifferent, 
or  the  self-righteous ;  we  offer  to  them  pardon  and  mer- 
cy as  freely  as  to  others,  but  only  if  they  will  give  up 
their  delusions,  and  come,  as  little  children,  to  Christ 
and  be  saved.  But  to  the  humble  penitent,  and  to  him 
who  feels  that  he  is  indeed  unworthy  and  undone,  but 
who  is  willing,  though  late,  and  for  the  first  time,  to 
trust  to  the  atonement  of  Jesus,  and  the  promise  of  his 
Spirit,  we  have  nothing  but  encouragement  to  offer,  and 
if,  indeed,  he  find  that  he  clings,  though  with  feeble  faith, 
and  as  a  new-born  child,  to  the  hope  of  the  gospel,  and 
declares  that  now,  he  would  not  for  worlds  quit  even  this 
slender  hold,  we  fear  not,  and  we  speak  peace  with  firm 
confidence,  because  we  know  that  he  seeks  it,  where  he 
is  sure  to  obtain  it,  and  has  believed  in  the  power  and 
the  faithfulness  of  him,  who  delights  to  save  even  the 
chief  of  sinners. 

XI. 

The  next  class  of  duties  to  be  enjoined,  comprehends 
truth,  honesty,  and  justice.  There  are  certain  virtues 
or  dispositions  which  we  must,  intuitively,  approve  of, 
in  consequence  of  possessing  the  knowledge  of  right 
and  wrong.  The  duties  now  to  be  noticed  are  of  this 
kind,  and  are  taught  from  principles  implanted  in  the 
mind.  But,  as  they  may  be  debased,  or  counteracted, 
by  selfish  considerations,  an  express  command  is  added, 
to  strengthen  them.  Every  part  of  the  character  of 
God,  is  for  our  imitation.  A  transcript  of  his  moral 
perfections  was  given,  for  the  benefit  of  man,  who  had 
lost  the  image  of  God,  in  the  human  nature  of  Jesus, 
whose  example  we  are  to  follow,  both  in  his  sentiments 
towards  God  and  towards  man.     We  are  to  follow  not 


208  PRINCIFLES    OF 

only  his  love,  his  submission,   his  piety,  but  his   truth, 
justice,  and  uprightness. 

Truth  is  immutable  and  fixed.  Of  the  same  thing, 
it  cannot  be  said  that  it  is,  and  that  it  is  not.  The 
perception  or  apprehension  of  truth,  is  either  acquired 
intuitively  or  by  reasoning,  according  to  the  nature  of 
the  thing.  All  belief  must  proceed  from  one  or  other 
of  these  sources  ;  and  when  belief  is  produced,  we 
are  bound,  when  questioned,  to  give  a  correct  state- 
ment of  it.  The  two  duties  are  very  different.  The 
first,  or  the  obligation  to  discover  the  truth,  is  chiefly 
a  personal  duty.  The  second  is  relative,  and  consists 
in  giving  a  true  account  of  our  knowledge.  If  we 
do  not,  we  endeavour  to  misrepresent  the  truth,  making 
falsehood  appear  to  be  truth,  inducing  a  man  to  be- 
lieve that  to  be  true,  which  God  knoweth  to  be  false. 
It  is,  therefore,  wilfully  making  him  think  differently 
from  God.  He  who  denies  the  truth,  tries  to  subvert 
that  which  God  hath  established,  and  in  so  far  as  he 
dislikes  the  truth,  loses  his  resemblance  to  God.  View- 
ed with  regard  to  its  effects  on  society,  falsehood  is 
most  injurious.  It  occasions  erroneous  belief,  and 
leads  to  incredulity.  If  one  man  could  not  believe 
another,  there  must  be  an  end  of  all  intercourse,  a 
disregard  to  all  testimony,  scepticism  respecting  every 
thing  which  is  not  an  object  of  our  senses.  We  believe 
God,  because  he  is  truth.  Our  faith  and  hope  of  sal- 
vation, rest  on  the  truth  of  God  ;  and  he,  who  by 
his  conduct,  tends  to  make  men  doubtful  as  to  testi- 
mony and  truth,  not  merely  injures  the  temporal  in- 
terest of  mankind,  but  paves  the  way  for  doubting  God 
himself.  The  father  of  lies,  began  by  impeaching  the 
veracity  of  God,  and  ruined  Adam  by  saying,  Thou 
shah  not  die.  In  addition  to  all  these  considerations, 
it  is  to  be  observed,  that  in  so  far  as  a  false  assertion 
leads  to  action,  in  the  deceived  party,  the  liar  is  re- 
sponsible for  the  action,  and  his  crime  is  aggravated  ac- 
cording to  the  intention  and  the  effects.  After  these 
remarks,  I  conclude  by  noticing  some  of  the  positive 
injunctions  of  God.  David,  when  he  inquires,  who 
shall  abide  in  the  tabernacle  of  God  1  immediately  re- 
plies,   "  He  that  speaketh  truth   in  his  heart."     Zech- 


CHRISTIAN    PHILOSOPHY.  209 

ariah  says,  "  Speak  ye  every  man  the  truth  to  his 
neighbour  ;"  and  Paul,  in  his  epistle  to  the  Ephe- 
sians,  repeats  the  very  words  of  the  prophet.  There 
is  a  particular  species  of  falsehood,  expressly,  repro- 
bated in  scripture,  namely,  traducing  the  character  of 
another.  David,  in  answering  the  important  question 
just  alluded  to,  says,  "  He  that  backbiteth  not."  Paul 
couples  backbiters  with  haters  of  God.  James  says, 
"Speak  not  evil  one  of  another."  God  expressly 
commands,  "  Thou  shalt  not  raise  a  false  report ;"  and 
declares,  "  Whoso  privily  slandereth  his  neighbour, 
him  will  I  cut  off."  "  Thou  shalt  not  bear  false  wit- 
ness against  thy   neighbour." 

Honesty,  conists  in  adhering,  inviolably,  to  every  en- 
gagement entered  into  by  special  agreement,  and  every 
obligation  arising  from  the  natural  relations  of  men  to 
one  another.  In  the  first  view,  it  requires  the  fulfilment 
of  every  promise.  In  the  second,  a  rigid  respect  to  the 
property  or  rights  of  others.  He,  who  breaks  a  pro- 
mise, is  not  merely  false,  but  adds  injustice  to  falsehood, 
inasmuch  as  he  refuses  to  perform  that  which  the  other 
party  has  acquired  a  right  to  exact.  Hence,  among  the 
wicked,  we  find  "  covenant  breakers" — "  truce-break- 
ers." He  who  encroaches  on  the  rights,  or  injures,  or 
abstracts,  the  property  of  another,  infringes  on  the  com- 
mandment, "  Thou  shalt  not  steal."  This  is  not  a  sim- 
ple act  of  injustice,  but  is  injustice  conjoined  with  cov- 
etousness  and  deceit,  or  rapacity  and  violence.  It  al- 
ways is  accompanied  with  meanness,  and  the  loss  of 
personal  honour.  Indeed,  our  word,  honesty,  is  de- 
rived from  the  Latin  honestas,  which  comes  from  honour, 
and  signifies  dignity  and  honour,  as  well  as  probity, 
and  certainly  came  to  be  used  in  the  latter  sense,  in  con- 
sequence of  probity  constituting  moral  honour.  Hon- 
esty and  probity,  are  now  used  often  to  denote  the  same 
quality  ;  but,  perhaps,  it  is  more  correct,  to  apply  the 
term  honesty  to  fairness  of  dealing,  and,  probity,  to  up- 
rightness of  character,  and  scrupulous  regard  to  truth. 
Connected  with  this  duty,  we  must  inculcate,  the  rigid 
performance  of  every  agreement,  not  merely  according 
to  the  letter,  but  the  spirit  of  the  obligation,  and,  can- 
dour in  every  transaction,  avoiding  every  quirk  and 
18 


210  PRINCIPLES    OF 

mental  reservation.  Honesty  requires,  that  every  one 
shall  have  his  due,  and  that  restitution  shall  be  made  to 
him  who  has  been  injured.  It  forbids  all  fraudulent 
dealing,  extortion,  taking  advantage  of  the  ignorance 
or  necessity  of  others,  breach  of  trust,  forgery,  con- 
tracting debt,  or  neglecting  payment,  entering  into 
speculations  which  exceed  the  capital  possessed,  endan- 
gering the  credit  of  others,  or  leading  them  into  en- 
gagements which  must  be  hurtful  or  ruinous,  withhold- 
ing what  belongs  to  another  on  unjust  or  frivolous  pre- 
tences, enriching  ourselves  at  the  expense  of  others,  or. 
in  any  other  way,  endeavouring  to  transfer  to  ourselves, 
clandestinely  and  injuriously,  the  property  of  another. 
Besides  attending  to  the  act  of  honesty,  we  are  also  to 
guard  against  those  dispositions  and  circumstances,  which 
may  lead  to  a  violation  of  this  duty  ;  such  as  covetous- 
ness,  inordinate  affection  for  temporal  things,  indulging 
in  envy  at  the  success  or  prosperity  of  others,  distract- 
ing cares,  neglect  of  those  means  which  provide  an  hon- 
est income.  Before  dismissing  the  subject,  I  may  ad- 
vert to  an  evil  of  great  magnitude,  an  extravagant  spirit 
of  commercial  speculation.  The  ruin  or  distress,  which 
this  has  brought  on  too  many  families,  is  so  well  known, 
that  it  requires  no  proof.  The  matter  can  be  brought  to 
a  very  short  issue.  It  is  evident,  that  he  who  trades 
greatly  beyond  his  capital,  must  endanger  the  property 
of  those  who  give  him  credit  ;  and,  he  has  no  more  right 
to  do  this,  than  he  has  to  endanger  their  life.  By  plau- 
sibility of  story,  or  false  appearance  of  wealth,  he  ob- 
tains credit.  By  expensive  establishments,  he  endeavours 
to  sustain  it.  Day  after  day  he  extends  his  tranactions, 
which  at  length  become  so  intricate,  that  perhaps  he 
himself  cannot  tell  his  situation.  Difficulties  at  last  arise. 
These  are  successively  provided  for,  by  new  transactions, 
till,  in  the  natural  course  of  things,  a  crisis  arrives,  and 
friends  and  strangers  meet  the  same  fate,  and  partake  of 
the  same  ruin.  Mow  far  the  devastation  may  extend,  or  hovr 
many  families  of  little  children  are  reduced  to  beggary, 
cannot  be  told.  Yet,  this  man,  whose  ambition,  avarice, 
or  knavery,  has  spread  desolation  widely  through  the  land, 
escapes  without  punishment,  and  appears  in  public  with- 
out shame,  whilst  the  petty  swindler,  who  cheats  his  neigh- 


CHRISTIAN    PHILOSOPHY.  211 

bour  out  of  a  few  shillings,  is  banished  from  his  country, 
or  perhaps  gives  up  his  life  as  the  price  of  his  crime. 
It  has  always  appeared  to  me,  highly  immoral  in  any 
man,  to  trade  far  beyond  his  capital,  and  to  support  his 
sinking  fortune,  by  more  extensive  transactions,  of  the 
ultimate  issue  of  which  he  must  be  certain,  or  at  least 
very  apprehensive.  An  honest  man,  who  has  acted  ac- 
cording to  prudence  and  a  good  conscience,  may,  from 
inevitable  losses,  become  a  bankrupt,  and  deserves  com- 
passion, and  usually  receives  assistance.  But,  he,  who 
has  been  only  gambling  with  the  property  of  others,  de- 
serves the  most  severe  punishment,  and,  were  the  mind 
of  these  men  not  callous,  they  would  indeed  receive  it,  in 
the  contemplation  of  the  misery  they  produce.  True, 
indeed,  it  is,  that  they  who  make  haste  to  be  rich,  fall 
into  many  temptations  ;  "  for  the  love  of  money  is  the 
root  of  all  evil,  which,  while  some  have  coveted  after, 
they  have  erred  from  the  faith,  and  pierced  themselves 
through  with  many  sorrows." 

Justice,  is  a  virtue  consisting  in  the  desire  and  de- 
termination,  to  act  according  to  the  principles  of  equi- 
ty. In  many  instances,  we  find  the  words  used  to 
express  moral  qualities,  are,  merely,  metaphorical  ap- 
plications, of  those  employed  to  denote  external  con- 
ditions, such  are  straight,  clean,  crooked.  There  is  a 
connexion,  between  the  words,  justice  and  righteous- 
ness, in  those  languages,  which  have  separate  words  for 
both,  either  in  their  etymology,  or  in  their  derivation, 
from  words  similar  in  meaning,  though  not  in  sound. 
This  is  the  case  in  the  Greek  ;  and  in  the  Latin,  right- 
eous can  be  expressed  by  Justus,  which  signifies  exact, 
completely  proportioned,  as  well  as  just,  hence  we  say, 
when  one  thing  is  fitted  to  another,  or  the  union  com- 
pleted, that  it  is  adjusted  ;  or  by  a;quus,  level,  or 
even;  or  by  rectus,  straight  or  upright.  Justice  con- 
sists in  rendering  to  every  being  his  due,  and,  therefore, 
is,  in  one  sense,  the  same  with  righteousness.  It  com- 
prehends our  duty  to  God  ;  for  it  is  just  to  love,  vene- 
rate, trust,  adore,  and  serve  him,  and  is  synonymous, 
with  that  branch  of  righteousness,  which  respects  our 
duties  to  God.  But,  in  general,  we  confine  the  virtue 
of  justice,  to  our  transactions  with  men,  making  it  the 


212  PRINCIPLES    OF 

same  with  that  branch  of  righteousness,  which  respects 
our  duty  to  them,  and  to  ourselves  as  men.  It  is  just,  to 
perform  every  duty  to  men,  which  they  have  a  right  to 
claim  or  expect.  It  should  be  recollected  by  all,  that 
righteousness,  is  justice  in  its  most  extensive  sense,  and 
that  no  man  can  be  righteous,  who  is  not  strictly  just. 
Some  may  conceive  that  the  word,  righteousness,  with 
which  they  are  familiar,  is,  precisely,  the  same  with  the 
\rord,  religious,  to  which  they  affix  a  very  vague  mean- 
ing, perhaps,  making  it  consist  in  speculative  know- 
ledge, or  partial  attent  on  to  duties  and  ordinances. 
But,  when  we  examine  the  word,  and  what  is  better, 
the  principle,  we  find,  that  righteousness,  is  the  full,  en- 
tire, universal  performance  of  every  obligation,  binding 
on  a  human  being,  the  acknowledgment  and  perform- 
ance, of  every  right  belonging  to  another,  and  even  to 
himself.  Perfect  righteousness,  was  exhibited  by  the 
Saviour  of  men,  and,  through  him,  alone,  is  beheld  in  his 
followers.  At  present,  we  are  speaking  of  relative  duties, 
and  therefore  consider  righteousness,  in  that  sense, 
in  which  it  respects  our  conduct  to  others,  which  is  ge- 
nerally called  justice,  and  comprehends,  speaking  the 
truth,  the  performance  of  every  duty  which  another  can 
claim,  respecting  the  property  and  character  of  men, 
and,  where  we  are  to  be  in  any  degree  a  judge,  deter- 
mining, conscientiously,  the  merit  of  the  demands  made 
by  each,  and  what  properly  belongs  to  them.  It,  also, 
implies  the  awarding  to  every  one,  the  punishment  of 
his  crimes,  for  the  benefit  of  society. 

The  scriptures,  every  where,  inculcate  justice  and 
truth,  and  judgments  are  denounced  against  those  who 
neglect  these  duties.  Micah,  in  his  prophecies,  asks, 
"  What  doth  the  Lord  require  of  thee,  but  to  do  justly,  and 
to  love  mercy,  and  to  walk  humbly  with  thy  God ;"  or, 
as  it  is  also  translated,  "  to  humble  thyself,  to  walk  with 
thy  God."  Now  to  walk  with  God,  is  to  please,  and 
endeavour  to  resemble  him.  In  the  same  way,  Jeremiah, 
says,  "Let  not  the  wise  man,  glory  in  his  wisdom, 
neither  let  the  mighty  man,  glory  in  might  ;  let  not  the 
rich  man,  glory  in  his  riches,  but  let  him  that  glorieth, 
glory  in  this,  that  he  understandeth,  and  knoweth  me, 
that"  I  am  the  Lord,  who   exerciseth   loving-kindness, 


CHRISTIAN    PHILOSOPHY.  213 

judgment,  and  righteousness  in  the  earth,  for,  in  these 
things  do  I  delight."  If  God  delight  in  these  things,  he 
must  desire  that  his  creatures,  who  were  formed  in  his 
image,  should  delight  in  them  also.  Jesus,  came  not  to 
destroy  the  moral  law,  or  to  exonerate  men  from  observ- 
ing it.  Both  he,  and  his  apostles,  maintain  the  necessity 
of  obedience,  and  the  certainty  that  faith,  if  it  be  alive, 
shall  produce  good  fruit;  and  all  the  inspired  writers,  from 
the  first  to  the  last,  urge  the  obligations  of  morality,  and 
warn  against  the  consequences  of  disobedience.  Amos, 
after  detailing  the  oppression,  injustice,  and  dishonesty  of 
the  people,  proclaims  this  solemn  truth,  "  The  Lord  hath 
sworn,  by  the  excellency  of  Jacob,  surely,  1  will  never 
forget  any  of  their  works."  Jeremiah,  on  the  same 
grounds,  declares,  from  God,  "shall  I  not  visit  for 
these  things."  Yet,  notwithstanding  the  displeasure  of 
God,  against  injustice  and  violence,  mercy  is  promised 
to  the  repentant.  "If  ye  thoroughly  amend  your  ways 
and  your  doings,  if  ye  thoroughly  execute  judgment  be- 
tween a  man  and  his  neighbour,  if  ye  oppress  not  the 
stranger,  the  fatherless,  and  the  widowed,  and  shed  not 
innocent  blood  in  this  place,  neither  walk  after  other 
gods  to  your  hurt,  then,  will  I  cause  you  to  dwell  in  the 
land,  that  I  gave  to  you  fathers,  for  ever  and  ever." 
Hosea,  also,  urges  to  reformation,  saying,  "  Sow  to 
yourselves  in  righteousness,  reap  in  mercy,  break  up 
your  fallow  ground  ;  for  it  is  time  to  seek  the  Lord,  till 
he  come  and  rain  righteousness  upon  you.  Ye  have 
ploughed  wickedness,  ye  have  reaped  iniquity,  ye  have 
eaten  the  fruit  of  lies."  If  the  Christain  be  called  to  be 
a  follower  of  God,  to  forsake  the  evil  of  his  ways,  and 
"  depart  from  iniquity,"  it  must  be  a  serious  question, 
for  every  one,  in  determining  his  character,  to  consider, 
how  far,  he  is  strictly  just  and  righteous,  in  all  his 
transactions  and  intentions,  and  endeavour,  through 
faith,  to  live  soberly,  honestly,  and  godly  in  this  world. 
If  any  one  live  otherwise,  he  ought,  with  trembling,  to 
recollect,  that  the  time  is  approaching,  when  he  who  i» 
unjust,  must  be  unjust  still. 

XII. 

The  word  of  God,   not  only  gives  direction  for  the 

18* 


214  PRINCIPLES    OP 

performance  of  those  duties,  which  we  owe  to  all  men, 
as  fellow-creatures,  but  also  respecting  those,  which  are 
peculiar  to  the  relation  in  which  we  stand  to  one  another, 
as  husband  and  wife,  parents  and  children,  masters  and 
servants,  magistrates  and  subjects,  pastors  and  flock. 
It  is  not  my  intention,  to  enter  into  a  minute  considera- 
tion of  these  important  duties,  which  would  lead  me,  to 
digest  an  extensive  system  of  jurisprudence.  I  shall  do 
little  more,  than  mention  the  general  rules,  contained  in 
the  scriptures,  leaving  it  to  the  reader,  to  follow  them 
out  by  his  own  reflection. 

The  first  relation  to  be  considered,  is  that  of  hus- 
band and  wife — that,  in  which  Adam  and  Eve  stood, 
and  received  the  blessing  of  God.  The  marriage  of 
one  man,  to  one  woman,  was  expressly  appointed  by 
God,  and  is  an  engagement,  which  cannot  be  dissolved, 
except,  by  the  infidelity  of  one  of  the  parties.  Our 
Saviour,  having  a  reference  to  the  decree  of  God,  ex- 
pressly says,  that  the  husband  and  wife  are  one  flesh, 
and  that  being  joined  by  God,  no  man  can  separate 
them.  The  establishment  of  monogamy,  is  consonant 
to  every  rule  of  policy,  and  accords  with  the  advantage 
of  society.  It  prevents  those  jealousies  and  feuds, 
which  prevail  where  polygamy  exists.  It  prevents  that 
dissoluteness  of  manners,  which  is  met  with,  where 
marriage  is  not  regarded,  and  ensures  to  the  children, 
a  degree  of  attention,  they  could  not  otherwise  obtain. 
As  to  the  duties  peculiar  to  the  married  state,  the  first, 
unquestionably,  is  fidelity  to  the  marriage  vow,  the  vio- 
lation of  which,  is  repeatedly  threatened  with  the  wrath 
of  God.  Doubtless,  the  violation  on  the  part  of  the 
wife,  is  more  aggravated,  on  account  of  the  consequen- 
ces to  which  it  may  lead,  but,  the  crime,  abstractly,  is 
the  same  in  both  parties,  and  shall  receive  the  same 
punishment.  Another  duty  is  conjugal  affection.  "  Let 
everyone  of  you,  in  particular,  so  love  his  wife,  even  as 
himself,  and  the  wife,  see,  that  she  reverence  her  hus- 
band." "  Husbands  love  your  wives,  and  be  not  bitter 
against  them  ;"  "  giving  honour  unto  the  wife,  as  the 
weaker  vessel."  "  Wives,  submit  yourselves,  unto  your 
own  husbands,  as  it  is  fit  in  the  Lord."  The  duty  of 
the  husband,  is  to  love,  cherish,  comfort,  and  provide 


CHRISTIAN    PHILOSOPHY.  215 

for  his  wife.  The  duty  of  the  wife,  is  to  love,  solace, 
and  encourage  her  husband,  amid  his  cares  and  toils, 
yielding  to  his  authority  as  given  by  God.  Where  there 
is  perfect  and  mutual  love,  there  will  be  no  desire  to 
exert  authority,  on  the  one  part,  no  occasion  for  it,  on 
the  other.  Doubtless,  God  hath  made  the  wife  subject 
to  the  husband,  and,  she  who  resists  and  disobeys, 
breaks  the  command  of  God.  But  the  husband,  also, 
hath  received  an  injunction,  to  cherish  the  wrife,  and 
not  to  be  bitter  against  her.  He  is  not  to  exercise  un- 
reasonable, and  capricious  authority,  or  to  control,  for 
the  pleasure  of  receiving  obedience.  He  must  give  an 
account  for  every  harsh  word,  every  breach  of  love, 
every  temptation  his  conduct  may  afford,  to  diminish 
the  love  and  respect  of  his  wife.  Besides  these  duties, 
it  is  binding  on  both,  to  promote  each  other's  progress 
in  religion,  and  to  assist  one  another,  in  their  pilgrim- 
age, to  that  better  country,  where  they  hope  to  dwell. 
The  more  perfectly  that  this  duty  is  performed,  the 
greater  will  be  the  advantage  of  the  connexion,  and  the 
higher  will  the  happiness  be,  which  results  from  it. 
Were  this  practised,  we  should  hear  of  no  unhappy 
marriages,  no  domestic  quarrels,  no  indifference  or  dis- 
affection. Matrimonial  misery,  results  from  an  impru- 
dent union  at  first,  and  the  neglect  of  this  duty  after- 
wards. Those,  who  are  "  unequally  yoked  together," 
who  have  chosen  a  partner  for  life,  without  religion, 
must  not  be  disappointed,  if  marriage  should  prove  un- 
happy. Those,  who  marry,  from  the  impulse  of  a  tran- 
sient passion,  or,  from  motives  of  interest,  must  not 
wonder,  that  marriage,  does  not  realize,  their  expec- 
tations of  happiness.  He,  who  marries  for  money,  has 
no  cause  to  complain,  if  he  obtain  nothing  else.  He, 
who  marries  a  woman  without  education,  or,  what  is 
worse,  without  common  sense,  must  not  be  surprised, 
if,  instead  of  a  comfort,  he  meet,  only,  with  a  trial  of 
his  patience.  In  a  matter,  which,  so  nearly,  con- 
cerns the  temporal  happiness  or  misery  of  a  man, 
and  on  the  same  principle  of  a  woman,  it  behoves 
him,  to  think  seriously,  before  he  enter  into  an  en- 
gagement, and  to  be  well  acquainted  with  the  temper, 
disposition,  habits,  and  endowments,  of  his  proposed 


216  PRINCIPLES    OP 

partner.  Personal  attraction  and  money,  the  two  most 
powerful  recommendations,  with  many,  are  the  two, 
least  of  all,  to  he  depended  on  for  comfort,  and  to  a  man 
of  feeling  and  education,  never  can  compensate  for  want 
of  information,  deficiency  of  intellect  or  prudence,  bad 
temper,  a  trifling  or  dissipated  mind,  or  want  of  affec- 
tion, not  to  mention  ignorance  of  Christianity.  It  is 
possible  for  two  ignorant  people  to  live  comfortably  to- 
gether, but  all  marriages  where  there  is  a  great  inequa- 
lity, in  any  one  respect,  whether  in  mind,  or  in  rank,  or 
in  fortune,  must  be  hazardous.  These  considerations, 
ought  to  weigh,  with  both  sexes.  I  need  not  add,  the 
indispensable  duty,  of  being  able  to  support  a  family, 
before  any  matrimonial  engagement  be  entered  into. 

That  union,  which  takes  place,  from  love  and  solid 
attachment,  between  parties  of  piety,  of  similar  disposi- 
tions and  accordant  habits,  bids  fair,  to  be  productive  of 
the  greatest  earthly  happiness,  conferred  on  man.  To 
describe  those  tender  assiduities,  that  warm  and  cordial 
affection,  by  which  connubial  happiness  is  kept  up  and 
nourished,  that  kind  attention  and  delicate  respect,  by 
which  love  is  strengthened,  belongs  rather  to  the  poet 
than  the  moralist.  I  only  introduce  the  subject,  that  I 
may  have  an  opportunity  of  impressing  it,  more  firmly, 
on  the  mind  of  those,  who  recpiire  it  to  be  impressed, 
that  should  love  decline,  there  is  no  surer  way  of  extin- 
guishing it  altogether,  and  producing  daily  misery,  than 
apparent  indifference,  neglect,  or  disrespect ;  as  for  cru- 
elty and  insult,  I  will  not  permit  myself  to  suppose  that 
any  man  of  feeling,  far  less  of  Christianity,  could  ever 
meditate,  not  to  say  practice  them  toward  his  wife. 
Let  those  whom  Providence  hath  blessed  in  marriage, 
enjoy  with  gratitude  the  precious  gift,  not  knowing  how 
soon  it  may  be  recalled  ;  above  all,  let  them  urge  each 
other  to  that  faith  in  Christ,  that  love  to  God,  which 
alone  can  crown  their  happiness  here,  and  make  them 
happy  hereafter.  Let  those  whom  a  wise  and  merciful 
God,  hath  been  pleased  to  afflict,  by  the  dissolution  of 
this  union,  look  back,  with  thankfulness,  on  the  happi- 
ness they  have  enjoyed,  and,  whilst  they  endeavour  to 
improve  the  dispensation,  let  them  also  take  comfort 
from  the  consoling,  the  enlivening,  the  glorious  hope,  of 


CHRISTIAN    PHILOSOPHY.  217 

soon  renewing  their  felicity,  in  a  land,  where  there  is 
no  more  sin,  no  more  affliction,  where  Jesus  communi- 
cates joy  and  love,  and  where  this  night  of  sorrow  shall 
appear,  hut  as  a  short  vision,  dispelled  by  the  brightness 
of  the  Son  of  God. 

XIII. 

Parents  are  to  love  their  children,  maintain  them, 
during  their  age  of  helplessness,  make  provision  for 
their  wants,  restrain  their  follies  or  vices,  correct  their 
faults,  encourage  them  in  what  is  good,  educate  them 
according  to  their  abilities,  benefit  them  by  their  exam- 
ple, and,  above  all,  instruct  them  in  religious  knowledge, 
and  pray  both  for  them,  and  with  them.  On  the  one 
hand,  they  are  not  to  indulge  them  in  idleness,  passion, 
or  vice,  but  must,  if  necessity  require,  have  recourse  to 
the  painful  task  of  correction,  for  "  he  that  spareth  the 
rod  hateth  the  child."  On  the  other  hand,  harshness 
and  severity,  are  injurious  and  unchristian  :  "  Ye  fa- 
thers provoke  not  your  children  to  wrath,  but  bring 
them  up  in  the  nurture  and  admonition  of  the  Lord." 

That  parents  should  love  their  children,  is  a  law  of 
nature,  unfelt,  only,  by  the  worthless  and  insensible. 
This  love,  watches  over  their  infancy,  with  care  and 
tenderness,  takes  a  lively  interest  in  their  childish  sports, 
rejoices  in  their  amusement,  exults  in  their  improve- 
ment, guards  their  health,  relieves  their  little  wants,  and 
strives  to  procure  them  every  comfort.  This  love,  is 
more  apt  to  lead  to  foolish  indulgence,  than  to  severe 
discipline,  and  there  is  more  resolution  required,  to 
check  a  fault,  than  gratify  a  desire.  There  is  a  duty 
more  important,  than  even  the  imperative  obligation  of 
preserving  the  health,  and  providing  for  the  wants  of 
childten — the  cultivation  of  the  mind,  and  instruction 
in  that  salvation,  which  so  deeply  interests  both  young 
and  old.  I  shall  not  enter  into  any  system  of  rules 
for  improving  the  mind,  or  lay  down  any  plan  of  educa- 
tion, because,  this,  to  be  beneficial,  would  lead  me  far 
beyond  ray  limits.  But  I  may,  with  some  advantage,  in- 
troduce the  following  remarks.  First,  A  parent,  ought 
to  give  his  child,  as  good  and  extensive  an  education  as 


218  PRINCIPLES    OP 

he  can,  and  begin  as  early  as  possible.  Second,  He  is 
to  attend,  carefully,  to  tbc  government  of  the  passions. 
These,  very  early  appear  and  begin  to  act,  and  much 
of  the  happiness  or  misery  of  life,  depends  on  this  early 
regulation.  Even  in  the  nursery,  the  moral  constitution 
is  formed.  How  melancholy  to  see  a  spirit  of  cruelty, 
revenge,  pride,  and  anger,  not  merely  suffered,  but  fo- 
mented and  encouraged  !  Let  those  who  value  the  peace 
of  their  children,  do  their  utmost,  to  cultivate  a  spirit  of 
love,  gentleness,  patience,  humanity,  cheerfulness,  mild- 
ness, and  humility.  Let  them  bring  up  their  children, 
in  a  spirit  of  obedience,  with  dutiful  respect  to  their  su- 
periors, an  abhorrence  of  cruelty  and  falsehood,  an  invi- 
olable attachment  to  truth  and  honour,  and  in  the  con- 
stant exercise  of  candour,  brotherly  love,  and  liberality. 
How  early,  the  viitues  may  begin  to  be  taught,  is  best 
known,  by  observing,  how  soon, the  vices  maybe  acquired. 
Were  the  moral  education  of  children  diligently,  early,  and 
universally  attended  to,  and  conducted  on  the  principles 
of  Christianity,  the  next  generation  would  exhibit,  what 
has  been  long  desired,  a  race  of  happy  men,  full  of  mer- 
cy, speaking  truth  one  to  another,  dwelling  in  the  spirit 
of  love,  and  zealous  for  the  glory  of  God.  These  exer- 
tions, may  be  neglected,  because  they  are  not  expected 
to  be  universal.  But  let  every  parent  reflect,  that  he, 
as  an  individual,  is  bound  to  do  his  duty  to  society,  and 
that,  even,  if  no  other  man  should  bring  up  his  children 
seriously,  yet,  he  shall  derive  the  blessing  of  his  own  la- 
bours, and  may  hope,  under  Providence,  to  make  his  sons 
and  his  daughters  happy  in  this  life,  and  happy  during 
the  ages  of  eternity.  Third,  He  is  to  give  his  children 
early  habits  of  attention,  and  make  them  regularly  ex- 
ercise the  powers  of  the  mind.  Much  injury  is  done,  1 
believe,  by  the  indolence  of  parents  in  this  respect.  It  is 
not  enough  to  appoint  a  task,  or  give  out  a  lesson  to  be 
learned.  A  child,  if  he  understand  it  and  be  naturally 
diligent,  will,  doubtless,  perform  his  task,  but  no  credit 
belongs  to  the  parent.  In  general,  1  fear  that  too  much 
reliance  is  placed  on  the  effect  of  tasking,  and  that  it  of- 
ten confirms  the  very  habit,  we  wish  to  avoid  or  reme- 
dy. A  child,  if  set  to  a  task  he  does  not  fully  under- 
stand, or  which  is  too  long,  gives  it  up  in  despair  ;  in  the 


CHRISTIAN    PHILOSOPHY.  219 

first  case,  his  intellect  is  not  sufficient,  in  the  second,  his 
strength  and  application  are  inadequate.  He  must  under- 
stand what,  he  is  doing,  and  must  be  assisted  according  to 
his  necessity.  Neither  is  an  indolent  child  to  be  left,  by 
himself,  to  any  task  or  lesson,  however  short  or  plain.  If 
he  be  not  allowed  to  amuse  himself  actively,  he  will 
at  least  remain  idle,  with  the  mind  unemployed.  He 
must  be  watched,  and  assisted,  and  every  mean  used  to 
keep  the  mind  fixed  on  the  subject.  If,  for  instance, 
he  be  to  commit  some  verses  to  memory,  if  he  wont't  do 
this  by  spontaneous  exertion,  he  is  not  to  be  kept  all 
day  shut  up,  to  make  him  do  so,  but  must  be  made  to 
read  aloud  the  verses  time  after  time,  as  he  would  have 
gone  over  them  with  his  eye,  had  he  been,  silently,  en- 
deavouring to  commit  them  to  memory.  There  is  no- 
thing more  dangerous,  than  to  leave  the  mind  to  indulge 
in  idleness,  in  reveries  distant  from  the  present  purpose, 
and,  therefore,  every  exertion  must  be  made  to  give  ac- 
tivity. The  hope  of  reward,  the  fear  of  punishment,  the 
gratification  of  curiosity,  the  union  of  the  teacher  and 
scholar  in  the  task,  must  all  be  tried,  and  in  the  trials, 
which  must  vary  according  to  circumstances,  it  is  to  be 
carefully  remembered,  that  if  a  remedy  do  not  operate 
soon,  it  is  vain  to  trust  to  a  perseverance  in  that  alone. 
As  an  encouragement,  it  is  to  be  considered,  that  every 
successful  effort,  makes  the  next  easier,  both  to  the 
teacher  and  the  pupil. 

But  the  most  important  part  of  education,  is  the  com- 
munication of  religious  knowledge,  and  the  cultivation 
of  religious  principles.  It  has  been  said,  that  it  is 
wrong  to  instruct  children  in  religion,  till  they  be  capa- 
ble of  judging  of  the  truth  or  falsehood  of  the  doctrines, 
and  able  easily  to  comprehend  them.  But  this  objection, 
has  never  been  urged,  except,  by  the  ignorant,  or  the 
infidel,  part  of  mankind.  Train  up  a  child  in  the  way 
in  which  he  should  go,  and  when  he  is  old  he  will  not 
depart  from  it,  is  the  opinion  of  a  better  judge,  than 
most  of  our  modern  philosophers.  If  we  were  to  act 
on  this  principle  in  all  things,  and  why  in  religion,  if 
not  in  other  departments  of  knowledge,  we  should  keep 
the  mind  ignorant,  and  find  the  old  man  still  a  child. 
It  is  scarcely  possible,  to  begin  religious  instruction  too 


220 


PRINCIPLES    OF 


soon,  and  we  have  very  excellent  summaries  of  knowledge 
in  our  hands,  particularly  the  valuable  collection  of 
Catechisms,  published  by  Dr.  Watts,  of  which  it  is  im- 
possible to  speak  too  highly.  It  contains  an  introduc- 
tion to  the  word  of  God,  as  plain  and  as  useful  as  could 
be  accomplished  by  human  powers  ;  and  for  the  benefit 
of  those  more  advanced,  it  comprehends  likewise,  the 
Short  Catechism  of  the  Assembly  of  Divines  at  West- 
minster, a  most  admirable  system  of  religious  know- 
ledge, drawn  from  the  Scriptures,  the  best  compendium 
of  divinity,  both  for  young  and  old,  to  be  met  with,  and 
which  I  earnestly  recommend  to  every  family. 

It  is  farther  the  duty  of  every  parent,  to  pray  earnest- 
ly and  frequently  to  God,  for  the  temporal  and  spiritual 
good    of  his  children,  and  to   implore  the  Divine   bless- 
ing, upon  the  means  of   instruction,  and,  that  the  grace 
of  God,  which  brought  salvation,  may  be   extended  to 
them,  through  Jesus.     He  will  make  it  his  frequent  em- 
ployment to  talk  to  them  of  the  love  of  God  and   Jesus 
Christ,  and  endeavour  to  fix  in  their  minds,  the   power, 
and  desire,  of  Christ  to  save  sinners,  even  little  children. 
Children  must  be  saved  by  the  cross,  as  well  as  those, 
who,  from  original  sin,  have  brought  forth  many  trans- 
gressions.    But  Jesus  loved   little  children,  and  desired 
them  to  be  brought  unto  him,  and   he  will  take  them   to 
himself  in  heaven.     How  dreadful,  then,  the    responsi- 
bility of  a  parent,  and  how  bitter  his  reflection,  if  one  of 
his  children  shall  have  died  without  being  made  acquaint- 
ed with  this   Saviour.     Children  can  early  be    made  to 
love   their  benefactor,  and  many  young  children  have 
loved  Christ,  who  loved  them.     It   will   be   the  care  of 
every  good  parent,  to  make    his  children  pray  to  God, 
morning  and   evening,   and    to  impress  them,  with   the 
recollection,   that   he   sees   them  through  the  day,    and 
watches  over  them  during  their  sleep.     He  will  be  care- 
ful to  set  a  good  example  before  them,  and  by  his   pre- 
cept and  instruction,  make  them  well    acquainted   with 
religion.     He  will  early  introduce  them  to  a  knowledge 
of  the  Scriptures,  and  make  them  be   read    frequently. 
He   will  store  the  memory  with  select  passages,   and  in 
infancy   will  make  use  of  hymns  and  psalms.     He  will 
be  careful  what  books  are  read,  for,  many,  encourage 


CHRISTIAN    PHILOSOPHY.  221 

bad  principles,  or  vicious  passions,  and  give  rise  to 
foolish  fears.  He  will  also  be  watchful  what  compan- 
ions his  children  keep,  for  much  idleness,  and  many- 
sins,  may  be  the  consequence,  of  inattention  in  this 
respect.  He  will  do  well,  to  keep  his  children  much 
under  his  own  eye,  and  will  weigh  the  arguments  care- 
fully, before  he  enter  into  the  prevailing  system,  of 
sending  them  from  home,  and  placing  them  under  the 
care  of  those,  whose  avowed  object  is  to  make  money. 
I  have  never  been  able  to  discover  why  boys,  whose  pa- 
rents reside  in  a  large  town,  cannot  be  taught,  as  well 
at  home,  as  by  being  sent  to  a  kind  of  juvenile  bar- 
racks at  a  distance  :  or,  why  girls  may  not  more  be- 
neficially, and  as  economically,  be  taught,  both  the 
useful  and  ornamental  branches  of  education,  by  a  go- 
verness at  home,  as  by  being  sent  off  to  a  fashionable 
boarding  school.  Neither  can  I  satisfy  myself  why 
every  female,  however  the  rank  may  differ,  is  to  be 
taught  the  same  accomplishments,  as  they  are  called, 
whether  she  may  have  a  taste  for,  or  a  capability  of 
acquiring  them,  or  not.  How  much  wiser  are  those, 
who  accommodate  the  education,  to  the  sphere  in 
which  a  daughter  is  to  move,  and  improve  her  mind  by 
history  and  polite  literature,  rather  than  by  the  flimsy 
lessons  of  a  fashionable  school.  Farther,  a  parent  will 
give  his  children  early  habits  of  attending  at  church, 
and  sanctifying  the  Sabbath-day  ;  and  when  the  mind 
is  sufficiently  informed,  and  his  children  have  arrived 
at  the  years  of  discretion,  he  will  use  his  strenuous  en- 
deavours to  make  them,  regularly,  obey  the  dying  re- 
quest of  Jesus,  and  remember  him,  in  the  sacrament 
which  he  instituted. 

The  responsibility  of  parents,  is  indeed  momentous, 
and,  perhaps,  can  never  in  this  life  be  more  truly  and 
more  bitterly  felt,  than  by  him,  who,  during  a  period 
of  indifference,  has  neglected  the  instruction  of  his 
children,  in  the  religion  of  Jesus,  and  seen  one  after 
another,  taken  hence,  without  consideration,  and  with- 
out preparation,  and  has  consigned  a  whole  family  to 
the  tomb,  without  one  thought  as  to  their  future  state. 
But  the  hand  of  God,  may  at  length  have  taken  hold 
of  him,  and  the  Spirit  of  God,  may  have,  in  mercy, 
19 


222  PRINCIPLES    OP 

awakened  such  a  one  from  his  sleep  ;  and  then,  amidst 
all  the  fears  and  terrors  for  the  safety  of  his  own  soul, 
there  riseth  up  the  agonizing  reflection,  that  by  his 
carelessness,  the  souls  of  those,  whom  he  loved,  with 
all  the  fondness  of  parental  affection,  have  been  al- 
lowed to  live  without  God,  and  without  hope  in  the 
world,  and  may,  for  aught  he  can  tell,  be  now  in  that 
place,  where  there  is  neither  repentance,  nor  the  means 
of  grace.  Or,  should  parent  and  child  be  swept  off,  sud- 
denly, by  one  common  desolation,  in  the  midst  of 
their  thoughtlessness  and  indifference,  who  can  tell 
the  aggravated  torment,  which  must  arise,  from  the 
unceasing  accusations  of  children,  brought  to  this 
overwhelming  destruction,  by  the  carelessness  of  a 
parent. 

Before  dismissing  this  subject,  I  may  just  advert, 
to  the  advice  to  be  given  by  a  parent,  to  his  children, 
in  the  choice  of  a  profession,  and  in  the  prospect  of 
marriage.  In  both  of  these,  let  him  be  actuated  by 
a  desire  for  the  solid  happiness,  and  eternal  benefit  of 
his  children.  Let  no  prospect  of  temporal  prosperity, 
no  temptation  of  riches,  or  honour,  ever  lead  to  the 
recommendation  of  any  plan  which  might  ruin,  or 
even  endanger,  the  spiritual   hopes  of  his    children. 

I  need  scarcely  add,  that  the  duties  of  parents,  be- 
come binding  on  the  guardians  of  those,  whom  Provi- 
dence hath  seen  fit  to  render  orphans  ;  nor  have  they 
any  cause  to  fear,  that  their  performance,  of  this  sa- 
cred office,  shall  pass  unrewarded. 

The  duty  of  children  to  their  parents,  is  summed  up 
in  the  fifth  commandment ;  and  in  the  New  Testament, 
the  obligation  to  obedience  is  repeatedly  set  forth.  Im- 
mediate, and  complete,  obedience  to  the  command,  or 
known  desire  of  a  parent,  is  the  duty  of  a  child.  Re- 
spect and  honour,  are  the  proper  sentiments  to  be  main- 
tained, and  that  grateful,  affectionate,  regard,  called  fil- 
ial piety,  is  the  natural  feeling  of  every  dutiful  son. 
Nature,  independently  of  the  revealed  word  of  God, 
must  influence  those,  who  are  not  sunk  in  depravity,  to 
love  their  parents.  The  tender  care,  with  which  they 
watched  over  our  infancy,  the  daily  comforts  they  be- 
stowed, the  anxieties  they  have  felt,  the  assistance  they 


CHRISTIAN    PHILOSOPHY.  223 

have  afforded,  perhaps,  their  painful  labours,  to  bring 
us  to  the  age  of  independence,  must  strongly  tend  to 
strengthen,  and  confirm,  that  regard,  which  would  natu- 
rally be  felt,  from  the  mere  circumstance,  of  living  with 
them,  from  the  commencement  of  our  recollection.  Be- 
sides all  this,  nature  hath  implanted  in  the  human  mind, 
as  simple  and  original  passions,  wholly  independent  of 
gratitude,  or  any  selfish  and  personal  considerations, 
those  strong  feelings,  constituting  parental,  filial,  or 
conjugal  love.  During  infancy  and  youth,  a  son  must 
submit,  without  reserve,  to  the  judgment  of  his  parents  ; 
because,  he  is  not  to  be  supposed  capable  of  judging  for 
himself.  Arrived  at  manhood,  respect  and  obedience 
are  still  his  duties,  but  he  has  also  acquired  other  du- 
ties, in  consequence  of  his  situation  in  society  ;  or,  by 
entering  into  the  married  state,  he  has  become  the  head 
of  anew  family.  The  unconditional  control  of  the  pa- 
rent now  ceases,  for  others  claim  a  right  to  particular 
duties,  and  his  authority  is  not  meant  to  be  exerted 
against  the  matured  judgment  of  the  son,  in  matters 
where  others  are  also  interested.  But,  although  this  be 
the  case,  yet,  no  age  exempts  a  man,  from  honouring 
his  parent,  listening  with  deference  to  his  opinion,  and 
yielding  obedience  to  all  lawful  commands,  that  is,  all 
commands,  which  do  not  infringe,  on  the  duties  he  owes 
to  others.  And  when  old  age,  or  sickness,  comes  upon 
his  parent,  it  is  his  duty,  as  it  certainly  will  be  his  incli- 
nation, to  comfort,  support,  and  relieve  him.  What 
love,  what  care,  what  tenderness,  can  repay  the  unceas- 
ing anxiety,  the  fostering  attention,  the  incessant  watch- 
fulness, the  indulgence,  the  instruction,  the  pious  advices 
of  a  parent.  Who  can  recollect  the  morning  of  his  life, 
the  days  of  his  youth,  the  comforts  of  his  father's  home, 
without  gratitude  and  love,  without  a  tender  respect 
for  his  memory,  if  he  be  no  more,  a  strong,  and  uni- 
form, sentiment  of  filial  piety,  if  he  still  exist.  Nor  is 
it  to  a  father  alone  that  this  love  is  due  ;  happy  are  they 
who  have  experienced  a  mother's  care — a  care,  of  pe- 
culiar, of  inexpressible  value  in  infancy,  an  endearing 
fondness,  which  filial  duty  cannot  repay. 


224  PRINCIPLES    OP 


XIV. 


The  duties  of  masters  and  servants,  are  laid  down  by 
Paul,  "  Masters,  give  unto  your  servants  that  which  is 
just  and  equal,  knowing  that  ye  also  have  a  Master  in 
heaven,"  "  forbearing  threatening,  knowing  that  your 
master  is  in  heaven  ;  neither  is  there  any  respect  of  per- 
sons with  him."  It  is  the  duty  of  masters,  to  be  kind 
and  gentle  to  their  servants,  not  to  oppress  them,  or  ex- 
act more  than  they  can  give;  to  pay  them,  faithfully, 
just  wages ;  to  treat  them  exactly  as  they  would,  them- 
selves, wish  to  be  treated,  were  they  in  the  same  situa- 
tion ;  and  to  give  them  religious  instruction,  and  watch 
over  their  moral  conduct.  Those,  who  are  harsh,  pas- 
sionate, or  peevish,  who  are  hard  taskmasters,  proud, 
and  contemptuous,  unjust  in  their  conduct,  are  admon- 
ished to  remember,  that  they  also  have  a  Master  in  hea- 
ven. They  are  called  to  treat  servants,  as  members  of 
the  family,  to  comfort  their  dependent  situation  with 
kindness,  and  to  improve  them  by  instruction.  "  Ser- 
vants, be  obedient  to  them  that  are  your  masters,  accord- 
ing to  the  flesh,  with  fear  and  trembling,  in  singleness  of 
your  heart,  as  unto  Christ.  Not  with  eye-service,  as 
men-pleasers,  but,  as  the  servants  of  Christ,  doing  the 
will  of  God  from  the  heart,  with  good  will,  doing  service 
as  to  the  Lord,  and  not  to  man  ;"  "  be  subject  to  your 
masters  with  all  fear,  not  only  to  the  good  and  gentle, 
but  also  to  the  froward."  It  is  the  duty  of  servants  to 
fulfil  every  lawful  command,  to  attend  to  every  order, 
to  be  faithful  and  honest,  respectful  and  obliging.  Those 
who  loiter  their  time,  who  neglect  their  duties,  who  in- 
jure their  master's  property,  and  do  not  promote  his  in- 
terest, are  dishonest,  and  break  the  command  of  God. 
A  servant,  who  engages  to  do  that,  which  he  knows  he 
cannot  do,  who  wastes  what  is  entrusted  to  him,  who 
gives  away,  that,  which  he  is  not  permitted  to  give,  who 
does  not  conscientiously  perform  his  duty,  as  he  would 
wish  it  to  be  done  to  him,  were  he  a  master,  is  not  actu- 
ated by  a  spirit,  either  of  honour,  or,  of  Christianity. 


CHRISTIAN   PHILOSOPHY.  225 


XV. 

The  duty  of  magistrates  and  rulers,  is  to  govern  ac- 
cording to  the  natural  principles  of  equity,  and  the  spe- 
cial laws  of  the  realm.  Men  in  society  have  certain 
rights,  which  none  may  wantonly  deprive  them  of.  Life, 
liberty,  and  property,  are  secured  to  every  man,  by  the 
natural  principles  of  justice,  but  may  be  forfeited,  by 
transgressing  those  general  and  universal  laws,  which 
are  founded  on  morality,  or  by  infringing  those  pecu- 
liar statutes,  which  a  society  has  framed,  for  its  preser- 
vation and  welfare.  The  duty  of  rulers,  may  be  com- 
prehended in  obeying  themselves,  and  making  others 
obey,  these  laws,  whether  general  or  special,  in  deciding 
justly  between  man  and  man,  according  to  these  rules, 
and  in  directing  the  resources  of  the  state,  to  the  civil 
and  religious  prosperity  of  the  community.  They  are 
vested  with  a  power,  more  or  less  uncontrolled,  accord- 
ing to  the  constitution  of  the  society,  of  modifying  spe- 
cial laws,  according  to  the  exigencies  of  the  times,  pro- 
vided, these  variations  are  never  contrary,  to  the  fun- 
damental principles  of  equity,  and  the  interest  of  reli- 
gion. The  welfare  of  the  community,  and  the  preser- 
vation of  the  constitution,  are  the  trusts  vested  in  the 
government.  Governors,  are  not.  to  violate  fundamen- 
tal laws,  to  abridge  the  national  liberty,  or  to  claim  an 
unjust  proportion  of  the  property  of  the  people,  nei- 
ther are  they,  on  the  other  hand,  to  permit  that  misrule 
which  is  not  freedom,  but  licentiousness.  They  are 
not  to  dictate  the  religious  sentiments  of  the  people, 
or  interfere  with  the  practice  of  their  religion,  but  are 
to  allow  every  man  to  worship  God,  according  to  the 
dictates  of  his  conscience.  At  the  same  time,  should 
the  opinions  and  principles,  of  any  class  of  men,  be  hos- 
tile! to  the  constitution  of  the  country,  it  is  their  duty, 
whilst  they  permit  the  exercise  of  their  religion,  to  pre- 
vent, by  interposition,  the  means  of  carrying  such  prin- 
ciples into  practice.  They  are  not  to  make  war  unnec- 
essarily, or  in  any  respect  to  do  that  which,  were  they 
subjects,  they  would  disapprove  of,  and,  consequently, 
never  can  sanction  any  measure,  which  is  to  be  more 
19* 


226  PRINCIPLES    OP 

for  their  own  advantage,  than  that  of  the  people.  They 
are  to  be  careful  to  avoid,  whatever  can  lessen  the  good 
opinion  of  the  people,  or,  justly,  diminish  their  attach- 
ment. They  are  faithfully  to  do  justice,  in  all  things, 
and  to  all  men,  that  they  may  be  a  terror  to  evil-doers, 
but  for  the  praise  of  them  that  do  well.  Above  all,  they 
are  to  watch  over  the  national  religion,  for  it  is  piety 
which  exalteth  a  nation,  and,  as  a  most  essential  duty, 
are  to  prevent  the  dissemination  of  works,  subversive  of 
morality  and  Christianity.  They  are  to  favour  the 
cause  of  God,  repress  vice,  and  set  a  good  example  to 
the  people  ;  showing,  by  their  conduct,  that  they  fear 
God,  and  endeavour  to  resemble  him.  Christians,  in 
all  things,  are  to  be  followers  of  God,  and  Christian 
rulers,  are  to  follow  him,  in  their  spirit  of  ruling,  as 
well  as  in  their  private  life.  They  must  remember  the 
awful  responsibility,  which  rests  on  them,  to  promote 
faithfully,  and  correctly,  and  unremittingly,  the  interest 
of  religion.  For  all  history,  whether  ancient  or  modern, 
confirms  the  declaration  of  him,  whose  word  is  truth, 
and  whose  power  is  omnipotent,  that  as  certainly  as 
religion  decays  in  any  nation,  so  surely  shall  that  nation 
sink,  or,  if  very  wicked,  totally  perish.  "  Behold,  the 
eyes  of  the  Lord  are  upon  the  sinful  kingdom,  and  I 
will  destroy  it  from  off  the  face  of  the  earth,  saving, 
that  I  will  not  utterly  destroy  the  house  of  Jacob,  saith 
the  Lord."  There  is  only  one  exception  then,  from  the 
full  extent  of  this  punishment,  and  that  is  in  favour  of  the 
Jews,  who,  after  the  period  of  their  calamities  is  over, 
shall  yet  be  re-established  as  a  kingdom,  probably  the 
most  influential  in  the  world. 

Obedience,  respect,  and  support,  are  the  duties  sub- 
jects owe  to  the  government,  and  to  the  laws.  Society 
cannot  subsist  without  government,  which  is  an  institu- 
tion of  God,  and  as  such,  demands  respect  and  support. 
The  powers  that  be,  are  appointed  of  God  ;  and  Peter 
expressly  says,  that  governors  are  sent  by  him.  Chris- 
tians, therefore,  when  they  are  commanded  to  fear  God, 
are  likewise  enjoined  to  honour  the  king,  and  respect 
their  rulers.  It  is  a  most  ignorant  mistake  to  suppose, 
that  a  man  is  at  liberty  to  do  what  he  pleases.  In  a 
desert,  he  may  enjoy  this  liberty,  but,  whenever  he  en- 


CHRISTIAN    PHILOSOPHY.  227 

ters  into  society,  he  joins  those  who  have  equal  liberty 
with  himself,  and,  therefore,  it  becomes  necessary,  for 
the  good  of  the  whole,  that  each  be  restrained,  from  in- 
juring his  neighbour,  either,  by  his  actions  or  omissions. 
All  restraint,  indeed,  beyond  this,  is  despotic  ;  but  there 
is  no  despotism,  in  preventing  a  man  from  robbing  or 
killing  his  neighbour — from  wronging  or  slandering 
him — from  endeavouring  to  subvert  the  constitution  of 
the  society  to  which  he  belongs,  or  to  destroy  the  reli- 
gious establishment  of  his  country.  There  is  no  despot- 
ism, in  making  every  man  contribute,  to  bear  the  bur- 
den of  the  community,  or  obliging  him  to  obey  those 
laws,  which  have  been  devised,  and  enacted,  for  the 
benefit  of  all.  Liberty,  in  society,  never  can  exist,  at 
the  expense  of  justice  and  morality.  God,  hath,  by  his 
own  laws,  prevented  men  from  doing  whatever  they 
please,  and  from  following  all  the  imaginations  of  their 
hearts,  and  no  man  can  pretend  to  unconditional  liberty, 
without  sweeping  away  moral  laws,  relating  both  to  God 
and  man. 

A  Christian,  always  obeys  and  respects  the  laws,  hon- 
ours his  rulers,  and  gives  a  cordial  support  to  his  coun- 
try, and  its  constitution.  No  selfish  motives,  no  private 
considerations,  will  lead  him  to  weaken  the  attachment 
of  others,  by  seditious  or  inflammatory  expressions,  by 
exaggerating  the  faults,  or  misrepresenting  the  misfor- 
tunes, of  government,  by  decrying  its  merit,  or  slander- 
ing its  intentions.  When  he  is  firmly  persuaded  that 
government  is  wrong,  he  will,  if  his  situation  in  life  call 
for  it,  express  his  sentiments,  with  candour  and  inde- 
pendence ;  but  he  must  do  so,  from  his  conscience,  pure- 
ly, for  the  good  of  his  country,  and  without  any  sinister 
motives.  Let  those  who  endeavour  to  spread  a  spirit  of 
discontent,  seriously  reflect  on  the  anarchy  and  horrors, 
attendant  on  the  dissolution  of  the  bands  of  society,  and, 
on  their  responsibility,  for  all  the  bloodshed  and  misery, 
which  may  be  produced. 

XVI. 

The  ministers  of  God,  and   their  flock,  are  connect- 
ed by  a  spiritual  tie.      To  the  pastor  is   committed,  the 


228  PRINCIPLES    OF 

preaching  of  the  everlasting  word,  and  the  instruction 
of  the  people  in  the  means  of  salvation.  He  is  respon- 
sible for  the  consequences,  and  God,  himself,  hath  sol- 
emnly declared,  that  he  will  require  the  souls  of  his  flock 
at  his  hand.  He  undertakes  a  very  dangerous  office, 
and  will  do  well  to  consider  the  consequences.  He  is  a 
minister  of  Christ,  a  successor  of  the  apostles,  and  if  he 
preach  any  other  doctrine  than  they  preached,  it  is  at 
his  peril.  He  is  to  show  men  their  natural  state,  to 
convince  them  of  their  guilt,  and  lead  them  to  that  Sa- 
viour, who  alone  can  redeem  them.  Cold  themes  of 
morality,  can  do  little  good  in  any  respect,  but  none  at 
all  in  rousing  sinners,  and  bringing  them  to  the  fountain, 
opened  for  sin  and  pollution.  The  duty  of  a  clergyman, 
is,  to  make  himself  well  acquainted  with  the  word  of 
God,  to  pray  for  the  aid  of  the  Spirit  of  wisdom  and  un- 
derstanding, to  satisfy  himself  how  his  own  soul  is  to  be 
saved,  and  to  recommend  that  method  to  others,  which 
he  himself  is  honestly  resolved  to  trust  to,  for  his  own 
salvation.  He  is  neither  to  preach  a  dead  faith,  nor  the 
efficacy  of  works,  but  a  living  faith,  and  the  fruit,  which 
proves  that  Christ  dwells  in  the  soul.  His  first,  and  only 
object  is  to  save  sinners,  for  that  was  the  object  of  his 
Master,  and  he  is  to  do  so  by  bringing  them  to  him.  He 
must  earnestly  endeavour  to  convince  men,  that  they 
require  a  Saviour,  for,  if  they  do  not,  surely  the  Son  of 
God  had  not  consented  to  die  for  them,  and,  he  must 
show  them,  that  Jesus  is  the  only  Saviour,  the  way,  the 
truth,  and  the  life,  If  he  feel  not  this  himself,  he  cannot 
teach  others  ;  ifhedo,he  will  enforce  the  doctrine  of  the 
cross.  Let  him  diligently,  studiously,  and  with  fer- 
vent prayer,  prepare  his  exhortations  and  discourses,  and 
let  him  preach  them  earnestly  and  plainly.  I  can 
conceive  no  greater  mark  of  folly,  and  a  weak  judgment, 
as  well  as  a  cold  heart,  than  a  man  bestowing  all  his  at- 
tention, to  what  may  be  called  stage  effect.  How  miser- 
ably, in  general,  do  these  orators  fail.  Their  affecta- 
tion, their  attempts  at  sublimity,  at  pathos,  at  action,  ex- 
cite the  pity  of  every  man  of  taste.  He  who  is  aware 
of  the  importance  of  his  subject,  never  can  have  his  at- 
tention fixed  on  attitudes,  and  modulation  of  the  voice. 
He  who  mounts  the  pulpit,  to  preach  Jesus  Christ,  loses 


CHRISTIAN    PHILOSOPHY.  229 

all  thought  of  himself.  He  goes  not  there  to  exhibit 
himself.  He  goes  to  call  sinners  to  salvation,  to  preach 
repentance  and  remission  of  sins,  through  the  infinite 
mercy  of  God,  and  the  atonement  of  Jesus  Christ ;  to 
call  them  from  the  vanities  of  time,  to  the  glories  of  eter- 
nity. On  these  subjects,  he  must  have  eloquence,  he 
must  speak  with  the  force  of  truth.  As  he  feels  himself, 
he  must  make  others  feel  also,  and  as  Paul,  when  he  rea- 
soned, made  Felix  tremble,  so,  will  he  make  his  hearers, 
listen  with  interest,  to  that  important  doctrine,  which 
comes  from  God  himself.  He  will  so  blend  doctrine  with 
practice,  that  the  connexion,  of  the  one  with  the  other, 
may  never  be  forgotten.  Whilst  he  constantly  maintains 
Christ,  to  be  the  vine,  he  will  also  uniformly  prove,  that 
those  who  abide  in  him,  must  bring  forth  fruit.  He 
will  not  be  satisfied  with  preaching  the  gospel  in  the 
pulpit,  but  will  be  careful  to  discharge  all  the  other  du- 
ties of  his  office.  He  will  visit  the  sick,  instruct  the  ig- 
norant, encourage  the  weak,  comfort  the  afflicted,  ex- 
cite the  faithful,  relieve  the  poor,  and  set,  in  himself,  an 
example  of  love  to  God,  love  to  men,  faith  in  Christ. 
He  will  study  the  word  of  God  diligently,  that  he  may 
well  understand  it,  and  he  will  pray  for  the  blessing  of 
God  on  all  his  labours.  I  know  not  language,  suffi- 
ciently powerful,  to  express  the  value  of  a  Christian 
ministry.  The  most  elevated  flight  of  the  imagination 
cannot  reach,  far  less  surmount,  the  high,  and  the  re- 
sponsible station,  of  one  of  the  humblest  ministers  of 
Christ.  He  is  sent  in  Christ's  stead  :  awful  thought  ! 
He  is  sent,  as  a  special  messenger,  from  Him  who  died 
for  the  sins  of  men.  He  is  sent  with  the  promise  of  an 
accompanying  Spirit.  He  is  ordained  to  promulgate 
the  glad  tidings  of  salvation  to  the  guilty,  to  cheer  and 
comfort  the  drooping  soul,  to  instruct  the  ignorant,  to 
plead  with  the  impenitent  and  careless,  and  to  confirm, 
and  build  up  in  the  faith,  the  chosen  people  of  God. 
Coming  in  the  name  of  Christ,  he  says,  and  he  ought  to 
feel  the  force  of  what  he  says,  "The  Spirit  of  the  Lord 
God  is  upon  me."  The  commission  is  from  Jesus  him- 
self, and  the  subject  of  the  message  is,  that  this  same 
Jesus  died  to  save  sinners.  In  the  contemplation  of 
the  greatness  of  the  subject,  and  the   awful  responsibil- 


230  PRINCIPLES    OP 

ity  which  devolves  upon  him,  it  is  not  surprising  that 
the  mind  should,  for  a  time,  sink  under  the  apprehen- 
sion, that  no  man  is  sufficient  for  these  things.  But 
the  promise  of  the  Spirit,  comes  to  his  aid,  and  in  pro- 
portion to  the  illumination  of  that  Spirit,  and  the  grace 
given  to  behold  the  mystery  of  reconciliation,  will  be 
the  earnestness  of  his  labour,  and,  from  morning  to 
ni^ht,  from  the  beginning  to  the  end  of  each  successive 
year,  he  will  point,  with  unceasing  solicitation,  to  the 
cross  of  Christ.  Jesus,  in  all  his  love,  his  obedience, 
his  sufferings,  and  his  free  grace,  must  be  the  perpetu- 
al end,  and  object,  of  his  ministration.  To  the  learned 
and  the  ignorant,  to  the  careless  and  the  awakened,  to 
the  impenitent  and  the  godly,  he  calls  alike,  in  the 
name  of  his  Master,  to  come  and  behold  the  glories  of 
salvation.  His  whole  soul,  is  devoted,  to  the  cause  of 
Him  who  hath  called  him — he  knows  not  how  to  do 
enough  for  his  crucified  Redeemer — he  knows  not 
where  to  stop,  when  he  offers  a  full  and  a  free  deliver- 
ance— he  is  checked,  not  by  worldly  thoughts  or  weak- 
ness of  body,  but  rather  overpowered,  in  his  utterance, 
by  the  intensity  of  that  love  and  rich  mercy,  he  is  the 
honoured  instrument  of  declaring — he  feels  that  life  is 
too  short,  that  his  powers  and  his  strength  are  too  fee- 
ble, to  enable  him  to  do,  for  the  sake  of  one  immortal 
soul,  what  the  interest  of  multitudes  requires  at  his 
hands.  His  public  service,  and  his  ministration  from 
house  to  house,  in  the  season  of  dangerous  gladness, 
and  in  the  days  of  adversity,  are  indeed  a  transcript, 
however  faint  in  impression,  of  the  life  and  conduct,  of 
our  Saviour  on  earth. 

If  such  be  the  character  of  a  Christian  minister,  what 
ought  to  be  the  rejoicing  of  a  Christian  people  1  Ought 
they  not  to  prize,  above  all  things,  this  precious  gift  of 
God,  and  give,  to  this  man  of  apostolic  labour,  all  the 
spiritual  encouragement,  and  affectionate  support  in 
their  power?  Happy  are  they  who  are  indulged  with 
this  precious  blessing,  and  long  may  they  enjoy  it. 
But  a  time  may  come,  when,  from  various  causes,  they 
may  be  deprived  of  it,  and  then  one  consolation  re- 
mains, that  in  the  day  of  mercy  and  of  favour,  they 


CHRISTIAN    PHILOSOPHY.  231 

did  not  neglect,  or  undervalue,  the  blessing  they  en- 
joyed. 

It  is  the  duty  of  the  flock  to  esteem  their  pastor,  to 
encourage  him  in  his  work,  to  aid  him  in  his  endeavour 
to  promote  the  success  of  the  gospel,  to  respect  and 
honour  him,  as  having  the  rule  over  them,  to  supply  his 
wants  freely,  to  be  charitable  to  his  failings,  not  given 
to  censure,  diligent  in  the  improvement  of  the  blessings 
they  enjoy  under  his  ministry,  and  to  join  with  him  in 
prayer,  and  in  active  endeavours  for  the  reformation  of 
manners,  the  propagation  of  the  gospel,  and  the  ad- 
vancement of  the  kingdom  of  Christ. 


CHAP.  VIII. 

OF    THE  DUTIES  MAN  OWES  TO  GOD. 


The  first  duty  we  owe  to  God,  is  to  become  acquainted 
with  him,  to  listen  to  his  revelation,  and  learn  his  pro- 
mises. The  solemn  admonition,  given  by  a  dying  father  to 
a  son,  whom  he  left  in  a  land  surrounded  by  the  worship- 
pers of  idols,  was  this,  "Thou,  Solomon,  my  son,  know 
thou  the  God  of  thy  father,  and  serve  him  with  a  perfect 
heart,  and  with  a  willing  mind  ;  for  the  Lord  searcheth 
all  hearts,  and  understandeth  all  the  imaginations  of  the 
thoughts.  If  thou  seek  him,  he  will  be  found  of  thee, 
but  if  thou  forsake  him,  he  will  east  thee  off." 

Unless  we  know  God,  and  his  attributes,  and  his  sta- 
tutes, we  cannot  afford  a  reasonable  service,  nor  be  ac- 
quainted with  the  ground,  on  which  we  are  to  love  him. 
Paul,  on  this  principle,  asks,  "  How  shall  they  believe 
in  him,  of  whom  they  have  not  heard  ?"  but  immediate- 
ly inquires,  "  Have  they  not  heard  1"  "  Yes,  verily," 
he  replies,  "  their  sound  went  into  all  the  earth,  and  their 
words  unto  the  end  of  the  earth."  The  answer,  is  a 
quotation,  from  the  nineteenth  Psalm,  in  which  the 
heavens  are  said  to  declare  the  glory  of  God.  The  uni- 
verse, proclaims  his  being  and  perfections,  and  the  con- 


232  PRINCIPLES    OF 

sciences  of  men,  admit  the  knowledge  of  his  existence 
and  law.  The  preachers  also  have,  as  represented  by 
this  metaphor,  gone  through  the  earth,  and  proclaimed 
the  knowledge  of  God.  The  heart  of  man,  admits  the 
existence  of  a  God,  and  teaches  him  a  moral  law,  more 
or  less  perfect.  Paul,  in  his  epistle  to  the  Romans,  in- 
sists on  two  points  ;  namely,  that  the  works  of  God  are 
manifest  to  all  men,  by  which  they  might  discover  him  ; 
and,  that,  amongst  the  Gentiles,  there  was  a  law  written 
in  their  heart,  by  which  the  conscience,  either  approved, 
or  condemned  their  conduct.  Moses,  after  rehearsing 
to  the  children  of  Israel,  the  conduct  of  God  towards 
them,  and  reciting  his  law,  promises  blessings  to  those 
who  observe  it,  for,  says  he,  the  commandment,  which  I 
command  thee  this  day,  is  not  hidden  from  thee,  neither 
is  it  far  off.  It  is  not  in  heaven,  neither  is  it  beyond  the 
sea,  but  it  is  nigh  unto  thee,  in  thy  heart.  Paul,  in  his 
epistle  to  the  Romans,  adverts  to  this  passage,  after  tes- 
tifying of  the  Jews,  that  they  had  a  zeal  of  God,  but  not 
according  to  knowledge,  and  this  want  of  knowledge, 
which  they  might  have  supplied,  led  them  to  seek  to  es- 
tablish their  own  righteousness,  instead  of  that  which  is 
of  God.  The  righteousness  of  the  law,  says  Paul,  is 
this,  "  The  man,  that  doeth  these  things,  shall  live  by 
them."  But  neither  Jew  nor  Gentile,  could  do  these 
things,  and,  therefore,  could  not  live  by  the  law.  "  The 
righteousness,  which  is  of  faith,  speaketh  in  this  way  ; 
say  not,  who  shall  ascend  to  heaven,  to  bring  down 
Christ,  or  descend,  to  bring  him  from  the  dead,  but  the 
word  is  nigh  thee,  in  thy  mouth,  and  in  thy  heart,  that 
if  thou  shalt  confess  with  thy  mouth,  and  believe  in  thy 
heart  in  Jesus,  thou  shalt  be  saved."  There  is,  there- 
fore, no  excuse  for  not  knowing  God,  and  what  is  requir- 
ed by  him  for  salvation,  for  he  hath  revealed  himself, 
and  his  offer  of  redemption,  so  plainly,  that  all  who  hear 
may  know  ;  and  he  who  refuseth  or  neglecteth  to  listen,  is 
contemptuous  towards  God,  and  most  unjust,  and  un- 
wise, toward  himself.  The  consequence  of  this  conduct, 
with  regard  to  individuals,  in  a  Christian  country,  must 
be  an  indifference  to  every  thing  which  is  good,  per- 
haps, Atheism,  and  all  its  dreadful  effects.  To  a  nation 
at  large,  the  consequences  must  be  the  same  as  those, 


CHRISTIAN    PHILOSOPHY.  233 

which  befell  the  descendants  of  Noah,  a  degeneration 
into  idolatry,  or  infidelity.  Paul,  tells  the  Romans, 
that  because  when  men  knew  God,  but  glorified  him 
not  as  God,  and  did  not  like  to  retain  him  in  their 
knowledge,  God  gave  them  over  to  a  reprobate  mind. 
The  same  must  be  the  case  with  all  nations  and  in- 
dividuals,  Avho  disregard  the  knowledge  of  God. 

We  have  a  much  more  clear,  and  complete,  reve- 
lation, than  was  possessed  by  the  Patriarchs  and  the 
Jews  of  old,  and,  therefore,  it  still  more  becomes  us,  to 
discover  the  perfections,  and  believe  the  promises  of 
God.  He  revealed  himself  to  the  Patriarchs,  as  the 
Almighty  God,  the  God  of  their  fathers,  but  to  their 
descendants,  in  the  day  of  Moses,  he  revealed  himself 
as  Jehovah.  To  us,  he  is  more  clearly  known  as  the 
God  and  Father  of  our  Lord  Jesus  Christ,  as  the  Re- 
deemer and  Sanctifier  of  his  people.  If  God  hath 
condescended  to  give  a  revelation  to  man,  it  becomes 
man  to  hear  it,  and  make  himself  acquainted  with  it. 
It  is  a  duty  he  owes  to  himself,  as  well  as  to  God,  for 
his  happiness  is  interested  in  it.  The  power,  wisdom, 
and  goodness  of  God,  are  manifested  by  his  works, 
which  man  is  to  behold,  as  a  volume  of  instruction. 
But  he  is,  especially,  to  make  himself  acquainted  with 
the  revealed  word,  and  the  offer  of  salvation  in  the  gos- 
pel. No  man,  therefore,  performs  his  duty  to  God,  nor 
to  himself,  who  does  not  diligently  study  the  Scriptures, 
with  a  candid  mind,  and  earnest  prayer,  for  that  influ- 
ence of  the  Spirit,  which  is  promised  for  the  instruc- 
tion of  the  ignorant.  The  Scriptures  inform  man,  as 
fully  as  he  can  comprehend,  of  the  nature  of  God, 
of  his  attributes  and  perfections,  of  what  he  requires 
of  man,  and  intends  to  do  with  him.  They  give  clear 
prospects  of  futurity,  and  discover  the  fountain  of  ever- 
lasting life.  We  are  not  to  worship  an  unknown  God, 
to  serve  a  varying  master,  to  obey  a  changeable  law,  to 
trust  to  an  indefinite  promise,  to  a  doubtful  protector, 
or  to  hope  for  an  uncertain  inheritance.  All  that  we 
require  to  know,  is  clearly  and  fully  unfolded  to  us, 
all  that  we  can  desire,  more,  indeed,  than  we  can 
conceive,  has  been  done  for  us,  all  that  we  hope  for, 
is  firmly  secured  ;  mercy  and  justice,  have  met  togeth- 
20 


234  PRINCIPLES    OF 

er  ;  death  hath  been  abolished,  its  sting  destroyed,  and 
the  glory  of  immortal  life,  hath  been  made  sure  to  man. 

From  the  Scriptures,  we  learn  that  God  is  a  spirit, 
invisible  to  mortal  eyes,  eternal,  immortal,  omnipre- 
sent, and  omniscient ;  most  holy,  most  just,  and  true, 
most  wise,  most  perfect,  free,  and  absolute,  almighty, 
and  without  change  ;  infinite  in  love,  grace,  mercy, 
long-suffering,  and  faithfulness  ;  just  and  terrible  in  his 
judgment,  and  infinite  in  his  hatred  to  sin.  He  hath 
in  himself,  all  glory,  goodness,  and  felicity,  and  need- 
eth  nothing  from  his  creatures,  seeing  he  giveth  to  all 
life,  and  is  himself  the  source  of  every  perfection,  and 
of  all  happiness.  He  is  holy  and  wise  in  his  counsels, 
in  his  works,  and  in  his  commandments,  and  to  him 
are  due,  from  every  creature,  praise  and  love,  trust 
and  obedience. 

There  are  three  persons  in  the  Godhead,  Father, 
Son,  and  Holy  Spirit,  who  are  the  same  in  substance, 
and  equal  in  power  and  glory  ;  the  Son,  begotten  from 
all  eternity  by  the  Father  ;  the  Spirit,  proceeding  from 
all  eternity  from  the  Father  and  the  Son  ;  three  divine 
persons,  but  one  God. 

From  our  relation  to  God,  we  are,  in  this  world,  led 
to  behold  him,  chiefly,  in  the  works  of  creation  and  re- 
demption, and  in  the  circumstances  connected  with 
these.  Other  beings,  and  we  ourselves,  hereafter,  may, 
perhaps,  have  additional  views  of  the  glory,  power,  and 
goodness  of  God,  but  at  present,  our  conceptions  of  him, 
and  of  his  attributes  and  perfections,  are  intimately  con- 
nected with  these  works. 

We  view  the  father,  as  planning  the  work  of  creation 
and  redemption,  as  giving  the  Son  for  a  sacrifice,  ac- 
cepting of  his  obedience  and  atonement,  and  giving  to 
him,  as  a  people,  those  who  are  elect,  according  to  his 
foreknowledge,  that  they  may  be  adopted,  justified,  and 
sanctified. 

We  view  the  Son,  as  creating  and  redeeming,  as  unit- 
ing himself  to  a  human  soul,  taking  a  human  body,  bear- 
ing the  punishment  of  sinners,  substituting  his  righteous- 
ness in  their  behalf,  acting  as  a  prophet,'priest,  and  king, 
to  the  people  he  hath  purchased ;  sending  forth  his 
Spirit  unto  them,  and  continually  interceding  for  them, 


CHRISTIAN    PHILOSOPHY.  235 

until,  he  receive  them  into  the  place,  which  he  hath  pre- 
pared for  them,  where  their  souls  shall  be  kept  in  hap- 
piness, until  the  end  of  the  world,  when,  in  the  great 
day  of  judgment,  he  will  raise  their  bodies,  fashion  them 
like  his  own,  and  reunite  their  souls  unto  them. 

We  view  the  Spirit,  as  enlightening  the  mind,  working 
repentance  and  faith  in  the  elect,  sanctifying,  comfort- 
ing, and  preserving  them,  by  dwelling  in  them,  as  the 
Spirit  of  Christ.  Saints,  then,  are  called,  adopted, 
justified,  and  sanctified  by  the  Trinity,  the  Spirit  being, 
with  regard  to  them,  the  active  power ;  the  Son,  the 
mean,  by  which  all  blessing  is  procured,  and  the  Father, 
the  source  whence  proceeds  every  good  and  perfect  gift. 

God  hath  communicated  to  man,  a  knowledge  of  his 
existence  and  character,  by  his  works,  but  especially  by 
his  revealed  word.  From  these  sources,  all  may  dis- 
cover the  perfections  of  God,  and  all  are  bound  to  obtain 
this  knowledge.  We  were  created  in  the  likeness  of 
God,  and  formed  to  obey  his  will.  His  character,  of  mo- 
ral perfection,  ought  to  be  ours.  The  foundation  of  all 
the  safety  of  us  sinners,  is  the  discovery  how  unlike  we 
are  to  God,  how  holy  he  is,  and  how  sinful  we  are.  Till 
this  truth  be  felt,  we  can  have  no  active  desire  for  salva- 
tion. It  is  the  first  step  in  conversion.  What  is  it  which 
terrifies  a  sinner  in  the  approach  of  death,  but  the  pros- 
pect of  appearing  before  God,  whom  he  now  discovers 
to  be  infinite  in  holiness,  and  in  his  abhorrence  of  sin. 
This  was  the  character  of  God  from  all  eternity,  but  he 
never  till  now  feelingly  knew  it.  Was  it,  however, 
less  his  duty  to  have  discovered  it  sooner  1  was  not  the 
word  of  God  put  into  his  hands  1  was  not  the  gospel 
preached  to  him  ?  was  it  not  daily  in  his  power  to  learn, 
ere  it  was  too  late,  that  God  is  holy,  and  cannot  behold 
iniquity  ?  A  knowledge  of  God,  is  the  foundation  of 
religion,  and  must  drive  the  sinner  to  a  Redeemer.  A 
cold  assent  to  the  perfections,  and  character,  of  God,  is 
of  no  use,  for  many  give  their  assent  with  the  judgment, 
but  fix  the  affection  and  attention,  on  the  sinful  pleas- 
ures of  the  world,  or,  keep  the  heart  wrapped  up  in  indo- 
lence and  carelessness,  as'if  the  truth  interested  all  but 
themselves.  Till  the  Spirit  of  God  enlighten  the  mind, 
and  touch  the  heart,  there  can  be  no  lively  and   perma- 


230  PRINCIPLES    OP 

nent  feeling  of  the  Divne  greatness,  no  just  perception  of 
the  character  of  God.  Of  a  truth  Jesus  said,  "  This  is 
life  eternal,  that  they  might  know  thee,  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent." 

II. 

When  we  know  the  word  of  God,  Ave  must  believe 
it ;  when  we  learn  his  offers  and  his  promises,  we  must 
accept  of  them,  and  trust  to  them.  Knowledge  with- 
out belief,  or  faith,  is  useless.  The  knowledge  of  that, 
which  is  applicable,  only,  to  others,  however  important 
and  even  useful  to  them,  can  at  the  most,  produce  in  us, 
only  feelings  and  sympathies,  the  mere  offspring  of  the 
imagination.  In  the  same  way,  that  knowledge,  which 
we  conceive  to  be  only,  remotely,  essential  to  ourselves, 
does  by  that  very  conception  of  the  remoteness  of  our 
interest,  affect  us,  nearly  in  the  same  way,  as  if  it  re- 
lated altogether  to  others.  And  thus  it  is,  that  the 
threatenings  of  God  are  disregarded,  and  his  promises 
lightly  esteemed,  and  the  belief,  both  of  the  one  and 
the  other,  is  productive  of  no  immediate,  and  determin- 
ed, change  of  purpose.  There  is  neither  fear  nor  hope, 
but  a  mere  speculative  assent  to  truth,  which  cannot  be 
denied,  usurps  the  place  of  that  keen  and  feeling  faith, 
which  lays  hold,  both,  of  the  terrors,  and  the  mercy,  of 
God,  and  applies  them  instantly  to  the  heart  and  the 
conduct,  so,  as,  by  the  grace  of  God,  to  change  and  to 
influence,  the,  one  and  the  other.  An  admission  of  the 
truth,  without  a  reliance  on  it,  and  a  cordial  acquies- 
cence in  it,  is  no  better  than  the  belief  of  devils.  What 
is  faith,  but  a  firm,  and  active,  belief  in  the  whole  rev- 
elation, and  in  every  declaration,  and  in  all  the  prom- 
ises of  God  ?  What  was  the  faith  of  Abraham  but  a 
reliance,  on  the  security  of  God,  on  his  promise  of  pro- 
tection here,  and  of  a  deliverance  by  the  Messiah, 
Avhose  day  he  saw  afar  off?  What  was  the  faith  of  all 
the  patriarchs,  but  a  firm  belief  in  the  promise  of  God, 
and  what  were  their  sacrifices,  hut  testimonies  of  their 
faith  ?  In  the  epistle  to  the  Hebrews,  we  have  the^ 
faith  of  those  saints  of  old,  set  forth  from  the  days  of 
Abel,  who  by   faith  offered  a  more   excellent  sacrifice 


CHRISTIAN    PHILOSOPHY.  237 

than  Cain  ;  and  are  reminded  of  Enoch,  who  believing 
that  God  lived,  and  was  a  rewarder  of  those  who  dili- 
gently seek  him,  was  by  faith  translated;  of  Noah,  who 
believed  God,  and  constructed  an  ark  of  salvation  from 
the  flood  ;  of  Abraham,  who,  when  called,  went,  not 
knowing  whither  he  went,  and  gave  an  additional  proof 
of  his  faith,  in  being  willing  to  sacrifice  Isaac  ;  of  Ja- 
cob, Joseph,  Moses  ;  of  David,  Samuel,  and  the  Proph- 
ets. These  all  died  in  faith,  not  having  received  the 
promises,  God  having  provided  or  foreseen  "  some  bet- 
ter things  for  us,  that  they  without  us  should  not  be 
made  perfect."  The  great  promise  has  now  been  ful- 
filled. Jesus,  hath  come,  and  paid  the  price  of  re- 
demption. But  still  there  is  occasion  for  faith.  If  the 
Patriarch,  had  faith  in  a  Saviour,  who  was  to  arise,  we 
are  to  have  faith  in  a  Saviour,  who  hath  arisen.  We 
must  believe,  that  Jesus,  who  was  crucified  on  Mount 
Calvary,  is,  indeed,  the  Son  of  God,  and  the  Saviour  of 
men,  that  he  died  for  our  offences,  and  rose  again  for 
our  justification ;  that  he  ever  liveth  as  our  Mediator 
with  God,  presenting  his  sufferings  and  righteousness 
in  our  behalf;  that,  as  a  Redeemer,  he  is  accepted  by 
God  the  Father,  and  is  both  able,  and  willing,  to  save 
sinners,  to  communicate  the  Holy  Spirit  for  our  sanc- 
tification,  and  to  receive  us  into  the  kingdom  of  God, 
where  we  shall  be  safe.  We  must  believe,  that,  through 
Christ,  all  our  many  sins  are  forgiven,  that  in  him  we 
are  made  complete,  that  all  things  here  shall  work  for 
good,  and  that,  finally,  we  shall  triumph  over  death, 
and  be  admitted  into  heaven.  Faith,  is  founded  on  the 
veracity  of  God,  on  his  power,  on  his  mercy,  and  on 
his  justice.  He  who  believes  that  he  is  a  perfect  be- 
ing, must  have  faith  in  his  promises.  He  who  be- 
lieves, that  Jesus  is  a  Saviour,  must,  from  the  same 
source  of  belief,  have  faith  in  him  as  a  perfect  Saviour. 
Faith,  which  is  represented  as  the  gift  of  God,  em- 
braces every  part  of  religious  knowledge,  a  dependence 
on  the  grace  of  God,  a  belief  in  his  salvation,  and  a 
trust  in  his  providence.  Some,  from  different  cause.*, 
may  trust  in  the  providence  of  God,  without  believing 
in  his  plan  of  redemption.  But  a  Christian,  cannot  be- 
lieve one  part,  and  not  the  whole.  Whilst  he  believes 
20* 


238  PRINCIPLES    OF 

that  Jesus  can  and  will  save  him,  he  believes,  also,  that 
he  watches  over  him,  and  guards  him  with  his  provi- 
dence, and,  on  the  other  hand,  whilst  he  relies  on  his 
providence,  he  depends  also  on  his  grace.  Faith  is 
justly  considered,  as  the  basis  of  every  good  affection, 
as  the  root  of  Christianity.  He  who  believes  that  he  is 
saved  by  the  propitiation  of  Christ,  must  love  God,  and 
he  who  loves  must  obey.  That  faith,  is  dead,  which 
worketh  not  by  love,  and  that  faith,  is  indeed  imperfect, 
which  leads  to  the  belief  of  one  promise,  and  a  doubt 
of  the  fulfilment  of  others. 

III. 

Love  to  God,  is  a  consequence  of  knowing  him,  and 
believing  in  him.  The  natural,  unsanctified,  state  of 
man,  is  enmity,  rather  than  love  to  God,  for  he  does 
not  perceive,  or  discern  his  goodness.  Whatever  his 
knowledge  may  be,  he  neither  fears  nor  loves  God,  in 
a  lively  manner.  But,  whenever,  he  is  quickened  and 
enlightened,  he  sees  God  as  he  is,  he  loves  him,  on  ac- 
count of  his  perfections,  or  for  his  own  sake,  he  loves 
him,  for  the  kindness  of  his  providence,  and  of  his  tem- 
poral mercies,  he  loves  him  for  his  unspeakable  gift, 
Jesus  Christ,  for  the  forgiveness  of  sin,  and  the  hope 
of  glory.  It  is  possible  that  a  man  may,  from  a  strong 
and  lively  sense,  of  the  temporal  mercies  of  God,  feel 
grateful,  but  the  feeling  is  partial  and  temporary,  rising 
and  falling,  existing  and  ceasing,  with  his  views  of  the 
goodness  of  Providence.  He  may,  likewise,  contem- 
plate the  character,  and  perfection  of  God,  and  think 
that  he  loves  him,  but  the  sentiment  is  rather  approba- 
tion than  love.  But,  when  he  views  God,  as  forgiving 
Ins  sins,  on  account  of  the  atonement  made  by  his  own 
Son,  when  he  reflects  on  the  greatness  of  the  sacrifice, 
on  the  extent  of  the  salvation,  and  feels  himself  a  par- 
taker of  this  grace,  then,  indeed,  his  soul  burns  within 
him,  and  all  former  motives,  receive  additional  strength, 
and  flow  in  a  new  channel.  He  loves  God,  who  gave 
him  a  sufficient  Saviour  ;  he  loves  Christ,  who  suffered 
for  him,  and  who  hath  redeemed  him.  This  love,  is 
the  consequence  of  faith,  it  is  heavenly,  it  is,  like  all 


CHRISTIAN    PHILOSOPHY.  239 

other  spiritual  graces,  the  gift  of  God,  a  fruit  of  the 
Spirit,  and,  therefore,  it  must  dwell  in  the  heart,  and 
must  be  there,  at  all  times,  and  in  every  state.  Like 
other  gifts  of  the  Spirit,  it  may  be  increased  by  culti- 
vation, or  may  languish  by  neglect ;  and,  therefore,  it 
is  the  earnest  prayer,  and  constant  endeavour,  of  every 
Christian,  that  the  love  of  God  may  fill  his  whole  heart 
and  soul.  And  can  there  be  any  stronger  grounds  for 
love,  than  those,  which  a  sinner  has,  to  love  God.  De- 
praved by  nature,  polluted  and  oppressed  by  numerous 
transgressions,  sensible  of  the  evil  and  danger  of  sin, 
conscious  that  he  has  no  excuse  to  offer,  no  means  nor 
power  in  himself  to  escape,  he  gladly  accepts  the  offer 
of  salvation  through  Christ.  He  feels  his  need,  both  of 
a  Saviour,  and,  a  sanctifying  Spirit.  He  feels  that 
Jesus  is  such  a  Saviour  as  he  requires,  that  the  Holy 
Spirit  is  such  an  influence  as  he  needs.  Having  no- 
thing to  offer,  he  feels  that  the  gift  is  free.  Whether 
he  look  at  the  danger  he  has  escaped,  at  the  means  of 
his  redemption,  or  at  the  glorious  hope  to  which  he  is 
raised,  he  has  inexpressible  cause  for  love.  He  loves 
God,  as  a  being,  perfect  in  goodness,  and  the  source  of 
every  perfection.  He  loves  God,  as  his  Creator,  pre- 
server, and  Redeemer.  He  loves  God,  on  account  of 
the  riches  of  his  grace,  the  kindness  of  his  interposi- 
tion, the  sufficiency  of  the  means  of  grace,  the  great- 
ness of  the  guilt  which  is  forgiven,  the  deliverance  from 
the  love  of  sin,  as  well  as  from  its  punishment,  the  se- 
curity he  feels  in  the  refuge  from  all  his  fears,  and  the 
glorious  prospects  he  beholds  of  futurity. 

We  owe  to  God  supreme,  undivided,  and  perfect 
love.  We  are  to  love  him  with  all  our  soul,  with  all 
our  heart,  and  strength,  and  above  every  other  being. 
We  are  not  to  love  at  certain  times,  under  peculiar 
circumstances,  to  a  limited  degree,  in  a  particular  way, 
or  with  any  division  or  reserve.  The  command  is  ex- 
press and  unlimited :  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  strength,  and  with  all  thy  mind."  There  must 
be  nothing  preferred  to  God  ;  for  the  love  of  creatures, 
or  of  money,  or  of  honours,  is  as  certainly  idolatry  as 
the  worship  of  Plutus.    There  is  no,  essential,  difference, 


240  PRINCIPLES    OP 

between  the  pagan,  who  bowed  down  before  the  image 
of  his  deity,  and  the  man,  who  bestows  his  affections  on 
the    attribute,    which   it    represented.     It   matters   not 
whether  the  homage  be  paid  to  pleasure,  or  the  goddess 
of  pleasure,  to  riches,  or  the  god  of  riches,  to  the  passion 
and  the  quality,  or  to  the  demon  supposed  to  personify 
it,   or  preside   over  it.     And  thus  it  is,  that  in  a  land 
where  Christianity  is  professed,  there  is  mixed  up,  with 
ail  acknowledgment  of  the  true  God,  as  much  real  idol- 
atry as  ever  existed  in  Rome,  and  the  apostolic  injunc- 
tion, "  Keep  yourselves  from  idols,"  is  just  as  necessa- 
ry now,  as  when  it  was  first  uttered.     If  any  one  thing, 
more  than  another,  could  prove,   and   manifest,  the  de- 
ceitfulness  of  the  heart,  and  the  alienation  of  the  affec- 
tions from  the  living  God,  it  is   this,  that  so  long  as  the 
most  devoted  Christian  remains  in  this  world  of  sin,  he 
does  mingle  the  worship  of  idols,  with  that  of  Jehovah, 
and  offers  incense,  at  the  shrine  of  demons,  every  time, 
that  he  does  homage,   to  inordinate  desires  and  sinful 
passions,  or,  gives  that   affection,  to  the  works  of  God, 
which  he   ought  to  yield  to  his  Creator.     He  can  only 
be,  finally,  redeemed,  from  the  thraldom  of  this  idolatry, 
and  saved   from  the  curse  denounced   against  it,  by  the 
power  and   grace  of  the  Spirit,  and  the  atonement  and 
intercession  of  the  Son.     God  must  be  loved  supremely, 
and  in  a  transcendent   degree,    beyond    all   beings  or 
things.     Every  thought  and  action,  must  be  regulated 
by  this  love.     Where  this  exists,  we  cannot   willingly 
break  his  commands,  or  indulge  in  sin,  but  must  serve 
and  seek,  and  long  after   God.     The  language  of  the 
heart  will  be,  "  Whom   have  I  in  heaven  but  thee,  and 
there  is  none,  upon  all  the  earth,  that  I  desire  besides 
thee."     The   soul  is  wrapt  up  in  love,  every  thought  is 
love,  ardent  grateful  love.     Every  desire,   every  action, 
is  animated   and  regulated  by  this  principle.     In   the 
contemplation  of  the  sure  mercies  of  God,  in  the  pros- 
pect of  the  great  things  purchased  for  the  redeemed,  the 
heart  burns  with  love,  to  the  good,  and  holy,  and  gra- 
cious, and  all  perfect  God,  who  loved  us,  and  gave  him- 
self for  us.     The  Christian,  delights  to  think  of  God,  to 
meditate  on  his  perfections,  to  promote  his  glory,  to  tell 
the  wonderful  richness  of  his  love.     He  delights  to  serve 


CHRISTIAN    PHILOSOPHY.  241 

and  obey  God,  to  express  his  gratitude,  to  reflect  on  the 
danger  from  which  he  is  saved,  to  contemplate  the  as- 
tonishing means  of  his  redemption,  and  to  anticipate  the 
felicity,  which  awaits  him  hereafter.  He  views  death, 
not  with  fear,  but  with  hope,  and  he  loves  God,  who 
hath  abolished  the  power  of  death.  He  looks  forward, 
to  his  appearance,  in  the  presence  of  a  holy  and  glori- 
ous God,  where  he  is  to  answer  for  his  conduct,  and  in 
this  prospect,  Jesus  appears,  as  the  indispensable  atone- 
ment for  his  sin,  as  his  prevailing  Mediator,  his  suffi- 
cient defence,  in  the  hour  of  trial.  His  soul  overflows 
with  love,  in  the  prospect,  and  he  rejoices,  and  is  trans- 
ported, in  the  expectation  of  seeing  this  great  God,  this 
merciful  Redeemer,  and  of  being  permitted  to  live  with 
him,  in  the  regions  of  glory.  He  loves  God,  as  a  being 
infinitely  worthy  of  love.  When  he  contemplates  his 
glorious  perfection,  his  heart  cries  out,  "  Thy  righteous- 
ness also,  O  God,  is  very  high,  who  hast  done  great 
things.  O  God,  who  is  like  unto  thee."  This  love, 
raises  him  above  earth,  and]  all  its  vain  enjoyments, 
and  leads  him  to  prefer  God  to  every  thing  below.  Can 
this  pure  and  hallowed  love,  in  this  high  and  bright  de- 
gree, dwell  in  the  heart  of  frail  and  guilty  man.  Behold 
the  effects  of  the  Holy  Spirit  !  this  heart,  naturally  cor- 
rupt,, a  stranger  to  God,  careless  of  his  commands,  full 
of  vanity  and  sin,  is  changed.  The  spirit  of  love  dwells 
in  it,  that  Holy  Spirit  promised  by  Christ,  worketh  in 
it,  sanctifieth  it,  and  fills  it  with  the  love  of  God.  Let 
us,  then,  earnestly  and  incessantly,  implore,  from  the 
Giver  of  every  good  and  perfect  gift,  that  we  may  ob- 
tain this  Divine  spirit  of  love,  and  let  us,  by  all  the  con- 
siderations which  have  been  mentioned,  cultivate,  and 
endeavour  to  increase,  the  heavenly  gift,  remembering 
that  God  requires,  in  the  reception  and  improvement  of 
his  gifts,  the  exercise  of  our  affections  and  faculties, 
that  to  him  who  hath  shall  be  given,  but  from  him  who 
iinproveth  not,  shall  be  taken  away,  even  that  which  hs 
had. 

IV. 

An  effect  of  faith  and  love,  must  be  obedience  to  the 
holy  law  of  God.     That  faith  is  dead,  which  worketh  not 


242  PR1NCIFLES    OP 

by  love,  and  there  can  be  no  true  love,  without  an  active 
desire,  to  serve  and  please  God.     "  If  ye  love  me,  keep 
my  commandments,"  was  the  natural  rule  for  judging, 
laid  down,  by  our  Saviour  himself.     All  men  are  called, 
by  the  gospel,  to  accept  of  Christ,  as  their  Saviour,  and 
the  first  act    of  obedience,  is  to  obey  this   call.     It   is 
a  most  perilous  error,  to  suppose  that  any  man,  whatev- 
er his  correctness  of  conduct  may  be,  or   however  free, 
he  may  be,  from  the  more  marked  vices  of  the  heart, 
or  of  the    life,  is  not  guilty  of  great    sin,  in   neglect- 
ing the  call  of  God,  to  come  unto   Jesus  and  be  saved. 
This  is  the  very  first  principle,  of  obedience  ;  and,  without 
entering  into  any  inquiry  into  the  number,  or  the   na- 
ture, of  either  the  good,  or  the  bad  points,  which  a  man 
is  pleased  to  admit,  in  the  display  of  his  character,  a  very 
little  reflection,  ought  to  convince  him,  that,  if  the  Son 
of  God,  came  down  from  the  glory  of  heaven,  and  sub- 
mitted to  all  the  sufferings,  which  are  recorded  in  scrip- 
ture ;  if,  in  his  present  glory,  he  be  still  guiding  his  re- 
deemed, and  calling  from  his  bright  throne,  to  the  inha- 
bitants of  earth,  to  renounce  the  world  and  come  to  him  ; 
if,  amidst  the  praises  of  the  seraphim   and  cherubim, 
and  the  assembly  of  the   glorified  host  of  heaven,  he  be 
sending  forth  his   Spirit,  to   call  on   the  immortal  souls, 
still  in  this  land  of  mercy,  and   of  hope,  to   behold  the 
greatness  of  his  love,  and  the  extent  of  his  sufferings  in 
their  behalf;    if  he   be    calling  unto  them,   to  bethink 
themselves  of  all,  that  he,  who  so  far  transcends  in  great- 
ness and  in  excellence,  the  highest  of  God's  creatures,  en- 
dured, in  his  agony  and  on  the  cross,  for  their  salvation, 
what  must  be  the  degree  of  that  guilt,  which  belongs  to 
neglect   and  indifference  to  this  call?     It  is  vain  for 
man  to  indulge  in  a  delusion.     Particular  sins   are,  in- 
deed, special  infractions  of  individual   commandments, 
but  they  derive  their  guilty  character,  from  the  manifes- 
tation of  disregard  to  the  law  of  God,  and  disobedience 
to  his  holy  will.     But,  in  one,  and  that  a  most  impor- 
tant point  of  view,  none  of  these  sins,  nor  all  these  acts 
of  transgression,   from  the  first  dawn  of  reason,  till  the 
final  departure  of  the  soul  for  judgment,  can  be  more 
dangerous,  or,  does,  more  assuredly,  stamp  the  immor- 
tal spirit  of  a  man,  with  the  character  of  rebellion  and 


CHRISTIAN    PHILOSOPHY.  243 

helpless  guilt,  than  that  act,  which  is  so  little  dreaded, 
and  so  little  considered,  the  act  of  disobeying  and  dis- 
regarding the  call,  to  come  unto  Christ  from  the  world, 
and  to  enter  into  the  kingdom  of  heaven.  If  the  work 
of  salvation  be,  indeed,  of  that  importance,  which  in- 
duced Jesus  to  leave  the  glory  of  his  Father,  and  come 
down  to  a  state  of  humiliation  and  suffering  on  earth, 
and  if  he  be  indeed  a  Being,  exalted  far  beyond  the  pow- 
er of  our  weak  minds  to  comprehend,  what  must  be  the 
guilt  and  the  danger  of  those,  who,  whatever  their  mo- 
ral conduct  otherwise  may  be,  neglect  his  call,  and 
lightly  esteem  his  sufferings  ?  The  best  of  men,  and 
the  most  devoted  and  humble  of  the  followers  of  Jesus, 
can  form  but  a  very  inadequate  estimate  of  the  great- 
ness of  his  grace,  and  can  know  and  feel  but  little,  in 
comparison  of  what  they  wish  to  do,  of  the  redeeming 
love  of  Christ  ;  but  they  do  know,  and  they  do  feel, 
that  it  would  be  the  greatest  of  all  sins,  not  to  obey  his 
call,  and  come  unto  him,  that  they  may  be  saved.  I 
would  wish,  earnestly,  to  press  these  considerations  on 
those,  who,  on  account  of  supposed  freedom,  from  the 
grosser  sins,  imagine  that  they  have  little  to  answer 
for,  when  called  hence.  Jesus,  in  this,  their  day  of 
thoughtlessness,  presents  himself,  saying,  behold  what 
I  suffered  for  thee  ;  lovest  thou  me,  as  I  loved  thee  : 
give  unto  me  thy  heart.  A  man  may  consider  himself, 
as  quite  safe,  when  covered  by  a  panoply,  of  all  the 
virtues  and  moralities,  which  can  adorn  life,  and,  yet, 
is  that  panoply,  not  only  imperfect,  but  altogether  vul- 
nerable and  useless,  so  long,  as  the  gospel  of  Christ,  is 
not  cordially  and  devoutly  accepted.  And  it  is  just  as 
positive  a  defiance  of  the  Almighty,  and  as  decided  an 
act  of  disobedience,  to  neglect  this  call,  as  it  would  be, 
to  break  any  part  of  the  decalogue.  An  acceptance  of 
Christ,  is  the  first,  and  essential,  act  of  obedience,  and 
the  sole  prelude,  to  all  his  safety  and  happiness.  He, 
who  obeys  the  call,  acknowledges  his  sin,  repents  of  it, 
hates  it,  and  avoids  it  ;  he  avoids  all  sin,  whether  con- 
sisting in  positive  violation  of  a  command,  or  in  omission 
of  performance.  He,  who  obeys  the  call,  must  obey 
its  requisitions.  He,  who  accepts  of  Jesus,  as  a  Sa- 
viour, must  give  himself  to  Jesus,  as  a  disciple.    He,  who 


244  PRINCIPLES    OF 

is  willing  to  be  saved  by  Jesus,  from  the  punishment  of 
sin,  must  also  be  desirous  to  be  rescued  from  its  power, 
and  kept  from  its   love.     He,   who  professes  to  believe 
in  Jesus,  as  a  Redeemer,  must  acknowledge,  that  he  is 
worthy  of  love,    and  he   who  loves,   must  imitate  and 
obey.     If  he  love  Jesus,  he  must  hate  that,  which  occa- 
sioned his  suffering.    If  he  love  God,  as  perfect,  he  must 
also  love  his  law,  as  perfect ;  and  to  say,  that  he  loveth  a 
law,  he  daily  breaks,  is  absurd.     Whether  we  consider, 
the  amazing  love  of  God,  displayed  in  the  gospel,  the  val- 
ue of  the  gift,  bestowed  for  the  salvation  of  man,  or, 
the  importance  of  the  call,  to  man  himself,  it  certain- 
ly   must  be    confessed,  that  the  most   important    duty 
he  can   fulfil,  is  to  obey   God,  by  coming  unto  Christ. 
There    is  a   positive    command,    to    hear    the    beloved 
Son,  and  trust  in  him  ;    and  there    is   invitation    and 
encouragement,  held  out,  to  all  who   are    weary,  and 
burdened  with    sin.     If  those,  who  refused  to  obey   the 
law  of  Moses,  and  to  conform  to  the  ceremonies  of  the 
Jewish  dispensation,  were  declared  worthy  of  death,   of 
how  much  sorer  punishment,  must  they  be  deserving, 
who  despise  the  call  of  the  gospel,  and  the  sacrifice    of 
Jesus  Christ.     But,  it  is  not  enough,  to   profess  accept- 
ance of  this  gospel,  and  faith  in  Jesus.     The  very  obey- 
ing of  the  call,  implies,  a  desire  to  be  conformed  to  the 
image  of  Jesus,  and  to  his  example,  who,  though  a  Son, 
yet  learned   obedience.     It  implies,  a  desire  to  possess 
the  Spirit  of  Christ,  and  to  have  sin  subdued  in  the  soul. 
Now,  sin  does  not  consist  in  actions  alone,  but  in  the  af- 
fections of  the  heart,  in  evil  thoughts.     It  does  not  con- 
sist, in  neglecting  ordinances,  and  particular  command- 
ments,  but  in  any  want  of  conformity,   unto  the  pure, 
and  holy  principle,  of  the  law  of  God.     Obedience,  then, 
to  God,   does  not  consist  in  the   mere   performance  of 
certain  duties  and  actions,   but  in  the   entire  regulation 
of  the    heart    and   affections,    according  to   the   strict, 
and  universal,  law  of  God,  which  enjoins  both  faith  and 
love.     He,  then,  who  reads  the  moral  law,  and  endeav- 
ours to  conform  his  actions  to  it,  without  attending  to 
the   thoughts  and  desires   of  the  heart,  does,  indeed, 
know  little  of  the  spirit  of  obedience  ;  and  he,  who  best 
tries  to  live  in  the  spirit  of  obedience,  is  most  inclined  to 


CHRISTIAN    PHILOSOPHY.  245 

acknowledge,  humbly,   that  he  is  a  very   unprofitable 
servant. 

Perseverance,  is  a  duty  connected  with  obedience, 
and  means  a  continued  performance  of  what  is  required. 
It  is  in  the  scriptures,  sometimes,  translated  patience,  as 
"ye  have  need  of  patience,"  that  is  of  perseverance. 
It  is  not  sufficient  to  obey  particular  laws,  and  at  certain 
times ;  we  must  persevere  in,  and  run  the  race  that  is  set 
before  us.  Blessed  be  God,  who  hath  not  left  us  to  our 
own  blindness,  and  our  own  weakness,  who  hath  pro- 
mised his  Holy  Spirit,  to  work  faith  in  us,  and  love  and 
obedience,  that  our  sins  being  washed  away,  our  corrup- 
tions subdued,  we  may  be  conformed  to  the  image  of 
Christ,  and  be,  at  last,  made  perfect  in  holiness,  when 
we  pass  into  another  state.  Blessed  be  God,  who  hath 
"  chosen  us  in  Christ,  before  the  foundation  of  the 
world,  that  we  should  be  holy,  and  without  blame,  be- 
fore him  in  love."  "  Let  every  one,  that  nameth  the 
name  of  Christ,  depart  from  iniquity,"  and  live  "  as  the 
elect,  according  to  the  foreknowledge  of  God  the  Father, 
through  sanctification  of  the  Spirit,  unto  obedience." 

V. 

Man  being  created,  and  redeemed,  to  glorify  God,  he 
ought  to  devote  himself,  entirely,  to  his  service.  This 
does  not  imply,  that  he  should  seclude  himself  from  the 
world,  and  live  in  continual  meditation  or  indolent  con- 
templation, but,  that  he  shall  perform  the  more  accept- 
able part,  of  making  his  whole  life,  every  thought  and 
action,  the  performance  of  every  duty,  subservient,  to 
the  honour  and  glory  of  God.  Like  the  apostle,  whe- 
ther he  eat  or  drink,  or  whatsoever  he  do,  he  does  all  to 
the  glory  of  God.  He  considers  himself  as  bound  to 
glorify  God,  both  from  his  creation  and  redemption,  and 
joins  in  opinion  with  Paul,  when  he  says,  "  Your  body 
is  the  temple  of  the  Holy  Ghost,  which  is  in  you,  and 
ye  are  not  your  own,  for  ye  are  bought  with  a  price  ; 
therefore,  glorify  God  in  your  body,  and  in  your  spirit, 
which  are  God's."  He  considers  that  he  is  no  longer 
his  own,  but  that  "  Christ  died  for  all,  that  they  who 
live,  should  not,  henceforth,  live  unto  themselves,  but 
21 


24G  PRINCIPLES    OP 

unto  him  who  died  for  them."  He,  therefore,  gives 
himself  to  God,  as  a  living  offering,  holy  and  acceptable, 
through  Christ.  He  does  not  devote  himself  to  God, 
in  the  observance  of  an  ordinance,  or  the  performance 
of  some  duties,  but,  he  endeavours  to  make  his  whole 
life,  one  act  of  devotion,  by  doing  all  things,  and  willing 
all  things,  to  the  honour  of  God.  As  there  is  no  gift  he 
doth  not  receive  from  God,  so,  there  is  no  gift  be  does 
not  devote  unto  him.  He  is  not  devout  in  his  prayers 
only,  he  does  not  perceive  the  presence  of  God  in  the 
church  alone,  but  he  is  devout  in  all  things,  and  seeth 
God  every  where.  He  carries  the  spirit  of  Christianity, 
through  his  whole  life,  and  through  every  hour  of  the 
day  ;  his  time,  his  pursuits,  his  thoughts,  are  devoted  to 
God,  that  he  may  please  him  in  all  things,  and  love  him 
at  all  times.  Alas  !  how  few  yield  this  fruit  of  faith  ? 
nay,  awful  to  say,  how  few  wish,  or  intend,  to  bring 
forth  fruit,  in  this  perfection.  I  am  not  mistaken,  when 
I  appeal  to  every  man,  whether  he  be  not  conscious, 
that  every  day  he  might  have  served  God  more  strictly, 
and  whether,  in  many  instances,  when  he  beheld  the 
Strictness  and  purity  of  the  law  of  God,  he  did  not  frame 
an  intention,  not  to  conform  so  fully  and  universally  to 
it,  as  greater  care  and  watchfulness,  might  have  enabled 
him  to  do  1  If  any  man  believe,  that  he  hath  fully  known 
the  strictness,  and  purity  of  the  law  of  God,  that  he  hath 
experienced  the  promised  grace  of  God,  to  enable  him 
to  keep  it,  and,  that  he  hath  intended,  and  constantly 
desired  and  endeavoured,  to  observe  it,  to  the  highest 
degree,  that  the  promised  aid  of  the  Spirit,  could  have 
enabled  him  to  do,  I  should  much  fear,  that  he  is  yet  a 
stranger,  to  the  power  of  religion.  It  is,  indeed,  an 
awful  reflection,  but  it  is,  nevertheless,  a  true  account 
of  the  corruption  of  human  nature,  and  of  the  unsubdu- 
ed sin,  even  of  saints,  that  they  not  only  do  not  keep  the 
law  of  God,  with  a  perfect  heart,  not  only  do  not  devote 
themselves  entirely  to  God,  but  cannot  even  bring  them- 
selves to  intend  to  do  so,  in  that  degree,  to  which  their 
ability  might  be  raised.  Is  not  this  deep  ground  for  hu- 
mility ?  Does  it  not  afford  ample  room,  for  amendment 
and  repentance  7  Is  it  not,  indeed,  a  disregard  to  God, 
a  misimprovement  of  his  grace  and  divine  aid  1     What, 


CHRISTIAN    PHILOSOPHY. 


247 


but  the  blindness  of  a  sinner,  could  make  the  danger  of 
this  conduct,  be  concealed  1     What,  but  a  perversion  of 
reasoning',  could  make  the  intentional  stopping  short,  of 
an  attainable  degree  of  Christian  perfection,  appear  less 
sinful,  than  the  breach  of  a  particular  commandment  1 
Are  not  both  of  these,  marks  of  contempt  towards  God, 
and  equally   a  want  of  conformity  to  his   holy   will  J 
What,   but   infinite   love  could   pardon    this   conduct  1 
Who,   but   a  prevailing  and   all-powerful    Redeemer, 
could  save  from  the  punishment  it  deserves  ?      How 
could  man  possibly  escape,  were  he  not  justified  by 
Christ,  and  did  he  not  flee  to  him  for  salvation  1     But 
let  us,  constantly,  remember,  that  no  man  can  be  saved 
by  Jesus,  without  faith  in  him,  and  that  we  have  no  liv- 
ing faith,  but  only  a  dead  assent  to  truths,  which  we 
cannot  do  otherwise  than  believe,  if  we  do  not,  in  con- 
sequence of  it,  judge  that  if  Christ  died  for  us,  we  must 
live  to  him.     We  must  devote  soul  and  body  to  his  ser- 
vice— we  must  become  temples,  to  the  living  God,  and 
walk  as   becometh  the  heirs  of  salvation — we  must  not 
grieve  the  Spirit  of  God,  or  provoke  him  to  depart,  but, 
by  watching  and  prayer,  we  must  endeavour  to  procure, 
more  abundant  supplies  of  grace,  and  become  more  and 
more  conformed   to  the  example  of  Christ,  whose  meat 
and  drink  it  was,  to  do  the  will  of  his  heavenly  Father. 
As  Jesus,  every  where,  and  at  all  times,  sought  the  glory 
of  God,  and  devoted  himself  entirely  to  his  service,  and 
made  it  his  constant  study  to  please  him,  so  must  we, 
his  disciples,  follow  his  example.     In  public  and  in  pri- 
vate, in  the  exercises  of  religion,  in  the  engagements  of 
life,  in  the  activity  of  business,  in  the  indulgence  of  re- 
creation, in  our  transactions  with  men,  in  our  fellowship 
with  our  families,  in  the  secret  purposes  of  our  hearts, 
and  constant   succession  of  thought,  one  uniform,  one 
fixed  intention   is  to  prevail,  namely,  the  advancement 
of  the  glory  of  God,  the  dedication  of  the  moment,  how- 
ever it  be  spent,  to  his  service,  the  correspondence  of 
our  purpose,  to  his  will,  the  conformity  of  our  thoughts 
and  desires,  to  his  pure  and  holy  law. 

Were  we  thus  to  live,  we  should  indeed  walk  by 
faith,  and  not  by  sight.  We  should  consider  the  other 
world,  the  point  of  attraction,  and   make  every  thing, 


248  PRINCIPLES    OF 

here,  subservient  to  it.  The  mind,  should  be  set  at  li- 
berty from  the  power  of  this  world,  and  so  weaned, 
from  any  and  every  thing  that  it  contains,  or  that  its 
spirit  embraces,  as  to  make  every  avocation,  be  per- 
formed as  a  duty,  and  every  duty,  and  every  pursuit, 
be  connected  with  a  subserviency,  to  the  will  and  the 
glory  of  God  ;  every  enjoyment,  partaken  of  as  a  gift 
of  God,  as  an  incentive,  to  look  forward  to  higher  and 
future  felicity  ;  every  disappointment,  received  as  a 
mean,  of  leading  the  mind,  nearer  the  everlasting  state. 
As  a  servant  performs  his  duty,  and  fulfils  what  is  re- 
quired of  him,  as  a  fixed  obligation,  without  perform- 
ing the  special  acts  of  service,  from  the  mere  pleasure 
of  performing  the  acts  themselves,  so  he,  who  is  weaned 
from  the  world,  and  walks  by  faith,  performs  all  the 
duties  of  his  station,  and  takes  an  active  interest,  in 
the  avocations  he  is  called  to,  or  the  objects  he  is  to 
pursue  in  this  life,  not  merely  from  the  gratification, 
resulting  from  the  things  themselves,  or  the  temporal 
inducements  to  seek  after  them,  but,  in  subserviency  to 
his  Christian  calling,  and  with  regard  to  the  will  and 
the  glory  of  God.  It  were  easy  to  contrast  walking 
by  faith,  and  by  sight,  in  multiplied  examples  ;  but  the 
spirit  is  the  same  in  all,  and  in  all,  we  may  have  a 
manifestation  of  that  victory,  that  entire  and  complete 
victory,  which  faith  achieves  over  the  world,  in  every 
part  of  its  spirit  and  principle.  We  find,  in  propor- 
tion, as  a  man  walks  by  faith,  that  he  acquiesces  in  the 
will  of  God  cheerfully,  and  even  with  rejoicing  ;  he  ac- 
quires a  superiority  over  the  things  of  time,  a  content- 
ment and  serenity  of  mind,  and  a  peace  and  freedom, 
from  the  storms  of  passion,  and  the  vexations  of  life, 
which  mere  human  philosophy,  has  never  been  able  to 
confer,  and,  thus,  he  well  may  be  said,  to  have  his 
conversation  in  heaven,  for  he  is,  even  on  earth,  act- 
uated by  the  same  principles,  and  engaged  in  the  same 
sanctified  service,  with  the  citizens  of  that  happy  and 
holy  place. 

VI. 

We  are  to  venerate  God  above  all  beings.     The  very 
first  sentence  of  our  Lord's  prayer  is,    "  Our   Father, 


CHRISTIAN    PHILOSOPHY.  249 

who  art  in  heaven,  hallowed  be  thy  name."  A  com- 
mand is  set  apart  in  the  decalogue,  expressly  to  say, 
"  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain,  for  the  Lord  will  not  hold  him  guiltless,  that 
taketh  his  name  in  vain  ;"  and  "  great  plagues,  and  of 
long  continuance,"  are  denounced  against  those,  who 
should  break  this  commandment,  in  order,  says  Moses, 
"  that  thou  mayest  fear  this  glorious  and  fearful  name, 
The  Lord  thy  God."  The  prophet  Jeremiah  records, 
that  "  because  of  swearing  the  land  mourneth."  The 
curse,  is  not  pronounced  on  those  who  swear  falsely, 
but  on  those  who  swear  irreverently.  Those  who  per- 
jure themselves  are,  indeed,  under  the  condemnation  of 
God,  for  they  have  appealed  to  the  God  of  truth,  to  con- 
firm, at  the  day  of  judgment,  what  they  know  to  be 
false;  and  even  in  this  life,  Zechariah  declares,  that 
the  curse  of  God  shall  enter  into  the  house  of  him  who 
sweareth  falsely,  and  consume  even  the  stones  and  the 
timber  thereof.  But  profane  swearing,  is  not  less  cri- 
minal, than  false  swearing,  for  "holy  and  reverend"  is 
the  name  of  God,  and  it  is  never  to  be  pronounced  with 
indifference,  nor  even  alluded  to,  without  reverence. 
To  swear  profanely,  is  by  many  accounted  an  accom- 
plishment, provided  a  polite,  and  not  a  vulgar  oath  or 
execration  be  employed.  But  to  set  aside  all  other  con- 
siderations, and  other  modifications  of  swearing,  I  may 
only  observe,  that  the  imprecations  employed  by  the 
swearer,  against  himself,  or  others,  must  either  mean 
nothing,  in  which  case  they  are  connecting  the  Deity 
with  nothing,  or  they  must  be  viewed,  as  prayers  for  the 
everlasting  destruction,  of  persons  or  things.  There  is, 
therefore,  both  an  irreverence  in  swearing,  and  an  anti- 
christian  or  diabolical  spirit,  each  of  which,  must  pre- 
vent every  pious  man  from  uttering  an  oath,  or  taking 
the  name  of  any  one  of  the  Holy  Trinity  in  vain.  Nor 
are  those  exclamations  of  surprise,  in  which  God  is 
called  to  bless  us,  much  more  innocent  than  impreca- 
tions, for  they  are  alike  irreverent.  They  are  uttered 
thoughtlessly,  and  on  account  of  the  merest  trifle. 

But  we  are  not  to  venerate  the  name  of  God,  and  de- 
spise his  presence.     If  it   be  contemptuous,  to  take  the 
name  of  God  in  vain,  it  is  no  less  so  to  say,  do,  and 
21* 


250  PRINCIPLES'  ®F 

think  those  things,  before  him,  which  he  hath  positively 
forbidden.  It  is  always  considered  as  an  aggravation 
of  an  offence,  when  it  is  done  in  defiance  of  the  law- 
giver, for,  if  done  with  concealment,  it  manifests,  at 
least,  a  respect  for  his  opinion  ;  but  with  regard  to  God 
this  principle  is  forgotten,  and,  provided,  a  sin  be  not 
considered  criminal  by  men,  or  may  be  concealed  from 
them,  the  reflection,  that  the  all-seeing  eye  of  God  be- 
holdeth,  has  seldom  much  influence.  There  cannot  be 
a  more  striking  picture  of  the  omnipresence  of  God, 
than  that,  which  is  presented,  suddenly,  by  the  prophet 
Ezekiel,  who  is  taken  to  a  precise  spot,  a  hole  in  the 
wall,  where  he  is  desired  to  dig,  until  he  discover  a 
door,  deep,  and  concealed.  Through  this,  he  is  made 
to  enter  and  behold  the  wickedness  of  those  who  say, 
"  The  Lord  seeth  not,"  even  that  Lord,  who,  at  once, 
displayed  to  the  prophet,  the  hidden  places  of  iniquity. 
Nor  ought  it  to  be  put  out  of  solemn  consideration,  that 
whilst  men  are  indulging  in  sinful  thoughts,  and,  with 
effrontery,  performing  sinful  acts  in  his  presence,  the 
angels  in  heaven,  are  veiling  with  their  wings,  their 
faces  and  their  feet,  before  the  throne  of  the  holy  and 
Almighty  God,  and  are  joining  the  other  sanctified  spi- 
rits, in  praise  and  adoration,  and  venerate  the  great 
and  glorious  name  of  Jehovah. 

VII. 

We  are  to  give  God  thanks  and  praise  in  all  things., 
adore  his  goodness,  and  his  greatness,  and  magnify  and 
bless  his  holy  name.  The  contemplation  of  the  per- 
fections of  the  Deity,  must  naturally  excite  in  every 
mind,  feelings,  more  or  less  keen,  according  to  the  per- 
ception of  these  perfections,  and,  which  indeed,  are  as 
certainly  expressive  of  these  perceptions,  as  belief  is  of 
the  perception  of  truth.  Reflection,  on  the  greatness  of 
God,  and  all  those  attributes  which  are  connected  with 
majesty  or  power,  must  excite  feelings  of  holy  admira- 
tion, and  devout  astonishment.  Reflection,  on  the  good- 
ness of  God,  as  displayed  in  his  conduct  towards  all 
beings,  but  particularly  towards  ourselves,  in  the  schemes 
of  providence  and  redemption,  must  excite  feelings  of 


CHRISTIAN    PHILOSOPHY.  251 

gratitude  and  love.  But,  considerations  of  ( the  great- 
ness and  goodness  of  God  go  together,  and  are  insepa- 
rable in 'the  mind  of  beings,  infinitely  inferior  to  the 
Deity  ;  and,  therefore,  the  feelings  resulting  from  these 
considerations,  must  always  be  mixed,  and  the  expres- 
sion of  these  feelings,  which  we  call  praise,  consists  in 
a  lively  acknowledgment,  both  of  the  love  and  of  the 
power  of  God,  in  a  keen  utterance  of  grateful  thanks, 
and  in  an  ardent"  effort  to  exalt  and  magnify  our  God. 
The  faculties,  or  powers  of  the  mind,  are  differently 
exercised,  in  different  acts  of  piety.  In  some,  the 
judgment  chiefly  operates,  in  others,  and  particularly 
in  adoration  and  praise,  the  imagination  operates  con- 
spicuously, though  very  far  from  exclusively,  of  the 
other  powers  ;  for,  rational  and  acceptable  praise,  must 
always  be  sanctioned  by  the  understanding.  Extolling, 
praising,  and  blessing  God,  require  to  have  the  mind, 
and  particularly  the  imagination,  gradually  wrought  up, 
to  a  pitch  of  keen  feeling,  by  successive  reflections^ 
each  leading  to  a  more  lively  perception,  of  the  great- 
ness and  goodness  of  God ;  or  at  other  times  a  keen 
sense  of  these  suddenly  takes  place,  and  all  at  once  the 
soul  breaks  forth  in  praise.  But,  in  whatever  way 
praise  be  produced,  whether  by  slow  steps,  if  I  may 
use  the  expression,  or  by  a  quick  impulse,  the  feeling  is 
here  but  short-lived,  for  our  powers  are  weak,  and  our 
attractions  to  earth  many ;  but  in  heaven,  where  souls 
are  completely  sanctified  and  invigorated,  they  cease 
not,  day  or  night,  to  praise  fhe  Lord,  in  strains  which 
mortals  cannot  utter.  Yet,  even  here,  we  may  begin 
the  song  of  praise,  and,  by  frequent  essays,  may  learn 
part  of  a  hymn  of  Zion.  By  seeking,  more  diligently, 
communion  with  God,  our  souls  may,  with  lively  feel- 
ings, enter  into  the  expressions  of  inspired  saints.  By 
meditating  frequently  on  the  mercy,  love,  and  omnipo- 
tence of  God,  more  especially  displayed  in  the  redemp- 
tion of  man,  the  heart  may  be  led  to  rise  in  gratitude 
and  praise  to  God,  and,  by  encouraging  an  habitual  ex- 
ercise of  thanksgiving  and  adoration,  the  soul,  by  the 
blessing  of  God,  and  the  operation  of  his  Spirit,  may 
become  devotional  and  heavenly  minded.  It  must,  how- 
ever, be  carefully  recollected,  that  all  praise  and  adora- 


252  PRINCIPLES    OF. 

tion,  yielded  by  a  rational  creature,  must  be  from  ra- 
tional motives,  proceeding  from  a  conviction  of  the 
judgment  that  the  ground  of  praise  is  just.  The  enthu- 
siast, may  praise  God,  from  the  imagination  alone,  the 
sinner,  may  praise  God,  for  the  means  of  indulgence, 
and  the  self-righteous  man,  may  praise  God,  that  he  is 
not  like  other  men.  But  the  Christian,  praiseth  God 
with  all  his  soul,  with  his  understanding,  his  imagination, 
and  every  faculty  made  holy  by  the  Spirit  of  Christ. 
He  praiseth  God  with  deep  humility,  fervent  love,  lively 
faith,  exalted  hope,  steadfast  reliance.  He  praiseth  God, 
as  his  reconciled  God,  through  Jesus.  All  his  thoughts, 
his  prayers,  his  praises,  his  hopes,  pass  through  the  Re- 
deemer of  mankind,  and  are  connected  with  the  cross  of 
Christ.  He  praiseth  the  greatness  and  majesty  of  God, 
with  a  deep  sense,  of  his  own  humble  and  abject  state. 
He  praiseth  the  love  of  God,  with  a  keen  sense,  of  his 
own  unworthiness.  He  praiseth  the  grace  of  God,  with 
a  strong  conviction,  of  his  own  inability  to  rescue  him- 
self. Whether  he  praise  God,  for  his  temporal  mercies, 
or  his  spiritual  gifts,  for  his  providence  here,  or  glorious 
promises  of  future  blessedness,  he  connecteth  all  things, 
with  his  own  demerit,  and  the  interposition  of  Jesus 
Christ.  His  praise,  proceeds  from  faith  and  love,  and 
his  faith  and  love,  are  enlivened  by  praise.  Let  those, 
then,  who  desire  the  cordial  of  heavenly  communion, 
be  frequent  in  their  adoration.  Let  them  praise  God, 
and  give  him  thanks,  in  all  things.  Let  the  aspira- 
tions of  the  heart,  ascend  habitually  to  God,  in  pray- 
ers and  praises,  in  their  secret  meditations,  and,  as 
occasion  suggests,  in  their  ordinary  employments.  The 
feelings,  desires,  and  aspirations,  being  the  same  in 
all  ages,  the  language  of  David  will  be  familiar  to  the 
mind,  and  will,  more  especially,  be  employed  in  those 
seasons  set  apart  for  private  meditation  and  praise.  In 
the  Psalms,  the  mercy,  power,  and  majesty  of  God,  are 
set  forth  in  striking  language,  each  sentence,  heighten- 
ing the  feeling,  excited  by  the  preceding ;  one  idea  after 
another,  is  raised  in  the  mind,  each  more  powerful  in 
its  effect,  on  the  heart  and  imagination,  than  the  former, 
until,  at  last,  as  a  certain  combination  of  sounds,  makes 
music,  so  the  combination  of  feelings,  thus  excited  by 


CHRISTIAN    PHILOSOPHY.  253 

glowing  language,  produces  a  harmony  of  feeling,  cor- 
responding to  the  praises,  which  have  heen  uttered. 
Grandeur  and  sublimity  of  language,  are  required,  for 
the  expression  of  grand  and  sublime  ideas.  Pathetic 
language,  for  tender  sentiments,  and,  by  adapting  the 
language  to  the  sentiment,  the  feeling  is  increased.  The 
aid  of  music,  has  also  a  powerful  influence,  in  increas- 
ing the  effect  of  language,  and  heightening  the  feeling, 
which  is  expressed,  especially,  in  social  acts  of  praise. 
How  far  it  is  useful,  for  any  one,  to  avail  himself  of  the 
aid  of  music,  in  his  private  devotions,  or  to  chaunt  the 
praises  of  God  alone,  must,  I  apprehend,  depend  on  his 
natural  taste  for  music,  and  on  the  effect  it  produces  on 
his  soul,  for,  every  mean  of  improvement,  and  of  in- 
creasing devotional  feelings,  should  be  employed.  But, 
whatever  be  done  in  this  respect,  there  cannot  be  a 
doubt,  as  to  the  duty  of  every  one,  whose  total  want  of 
musical  ear,  would  not  produce  discord,  and  prevent 
others  from  singing,  to  join  in  the  public  praise  of  God. 
Some  there  are,  who  sit  mute  during  this  part  of  public 
worship,  as  if  it  were  beneath  them,  to  thank  and  praise 
God,  and  such  vain  votaries  of  fashion,  are  not  to  be  re- 
claimed, from  their  delusion,  by  any  thing  I  can  say. 
Some,  refrain  from  a  better  motive,  a  fear  lest  their  ig- 
norance of  music  should  spoil  the  harmony,  but  these 
can  at  least  sing  in  a  low  tone,  which  will  not  have  the 
injurious  effect  they  apprehend.  I  have  only  one  other 
remark  to  make,  namely,  that  in  some  congregations 
the  music  is  neither  devotional,  nor  selected  so  as  to  put 
it  in  the  power  of  all  to  join.  There  may  be,  also,  mu- 
sic of  so  doubtful  a  character,  that  it  may  be  difficult  to 
bring  a  specific  charge  against  it,  and  yet  the  bad  effect 
may  be  felt.  It  would  be  vain  to  deny,  that  music  has 
a  power  and  an  influence  on  the  mind,  in  inspiring  feel- 
ings, which  could  not  otherwise  be  produced,  and  there- 
fore, it  accords  with  reason,  that  it  ought  to  be  taken 
advantage  of,  in  solemn  worship.  But  we  are  not  left 
to  the  dictates  of  reason  alone,  we  have  an  express 
command.  The  advantage  of  singing,  in  place  of 
merely  repeating,  a  psalm  or  hymn,  is,  that  by  appro- 
priate music,  the  mind  may  be  more  deeply  impressed, 
and  the  heart  with  more  fervent  and  ardent  devotion,  be 


254  PRINCIPLES    OF 

enabled  to  utter  the  praises  of  God.  Whenever  the  mu- 
sic is  not  accordant  with  the  sentiment,  and  whenever 
it  ceases  to  be  simple,  and  of  that  solemn  strain  which 
belongs  to  the  house  of  God,  it  is  unfit  for  his  service. 
All  are  commanded  to  join  in  this  important  part  of 
public  worship ;  all  are  entitled  to  do  so  ;  all  are  pro- 
mised, and  may  expect,  a  blessing  in  doing  so.  It  is, 
then,  deeply  to  be  lamented,  if  in  any  congregation  the 
music,  however  fine  it  may  in  one  respect  be,  should  not 
be  adapted  to  raise  the  devotional  feeling,  which  is  in- 
tended, and  still  more,  if  it  should  have  a  contrary  effect, 
or  be  such,  as  must  preclude  the  people  at  large,  from 
joining  in  those  adorations  they  come  to  offer.  To  de- 
part from  devotional  music,  in  which  all  can  join,  and 
by  which  all  may  be  influenced,  is  not  merely  a  proof, 
of  want  of  good  taste,  and  deficiency  of  judgment,  but 
is  counteracting,  in  as  far  as  man  can  do  so,  the  effect 
of  a  special  ordinance  ;  and  those  who  lend  their  aid 
to  such  conduct,  must  remember,  that  for  all  the  evil 
consequences,  whether  positive  or  negative,  whether  by 
leading  the  mind  entirely  from  sense  to  sound,  or,  as 
still  more  frequently  happens,  by  interfering  with  devo- 
tional feeling,  or  repressing  its  production,  at  least  in 
so  far  as  human  means  can,  they  are  responsible,  and, 
whether  heedlessly  or  perversely,  are  involving  them- 
selves in  great  guilt.  In  all  cases,  where  the  congrega- 
tion is  deprived  of  the  full  benefit  of  so  essential  and 
valuable  a  part  of  public  worship,  it  is  the  duty  of  the 
clergyman,  and  of  every  individual,  to  do  his  utmost,  to 
put  a  stop  to  the  evil  of  injuring,  or  profaning,  this  part 
of  the  service  of  God. 

VIII. 

Dependence  on  the  providence,  and  trust  in  the  pro- 
mises of  God,  are  duties  which  must  be  acknowledged, 
by  all  those  who  believe  in  a  Providence.  With  regard 
to  the  attributes  and  perfections  of  God,  we  may  in- 
dulge in  investigations,  but  can  know  nothing  with  cer- 
tainty, saving,  what  is  revealed  unto  us.  With  regard 
to  the  providence  of  God,  in  the  creation  and  govern- 
ment of  the  universe,    different    opinions    have   been 


CHRISTIAN    PHILOSOPHY.  255 

maintained.  Whilst  some,  have  denied  the  existence 
of  a  Providence  altogether,  others,  admit  it  in  the  great 
concerns  of  the  world,  or  the  most  important  epochs  of 
a  man's  life,  Imt  do  not  acknowledge  it  as  minute  and 
universal.  Some,  suppose  that  every  thing  was  fixed 
from  the  first,  and  arranged  according  to  a  wise  plan. 
Others,  that  events  were  left  entirely  to  what  may  be 
termed  natural  causes,  Providence  only  interfering  as 
they  occur,  so  as  to  over-rule  or  modify  them  for  good 
purposes.  But  there  is  no  argument,  against  a  minute 
or  special  providence,  existing  according  to  a  predeter- 
mined plan,  which  will  not  militate,  against  the  presci- 
ence and  omniscience  of  God.  If  these  perfections  be 
admitted  to  exist  to  an  infinite  degree,  in  a  Being  infi- 
nite in  power,  wisdom,  and  goodness,  a  special  provi- 
dence, acting  according  to  a  settled  plan,  must  also  be 
admitted.  For,  nothing  can  be  foreseen,  which  is  not 
predetermined,  nothing  which  ever  has  existed,  or  ever 
shall  exist,  can  be  absent  from,  or  unknown  to,  an  in- 
finite mind ;  and  nothing,  not  even  that  which  we  con- 
sider most  trifling,  can  exist  or  occur,  except  for  a  wise 
purpose,  if  it  must  have  been  foreseen,  by  a  Being  in- 
finitely wise,  good,  and  powerful.  Two  opinions,  re- 
specting the  predetermination  of  God,  may  be  noticed, 
though  both  lead  to  the  same  result.  One  is,  that  God, 
foreseeing  how  all  the  parts  and  principles  of  the  uni- 
verse, would  progressively  act  on  each  other,  and,  how 
final  causes,  would  operate  on  the  human  mind,  did,  in 
his  view,  before  the  creation,  so  check  and  modify 
these,  as  to  produce  what  was  most  good  and  proper. 
Others,  from  supposing  that  this  opinion  implied,  that 
the  Deity  found  it  necessary  to  alter  the  original  plan, 
which,  consequently,  must  have  been  imperfect,  con- 
ceived that  by  one  act  of  the  infinite  mind,  all  was  fixed 
and  determined.  The  first  opinion  does  not  imply, 
that  a  plan  was  formed  for  operation,  and  then  altered, 
far  less,  that  creation  was  accomplished,  and  then  the 
scheme  modified.  It  merely  supposes,  and  who  dare  do 
more  than  conjecture  ? — it  merely  supposes,  that  the 
omniscience  of  God,  foreseeing  how  the  chain  of  causes, 
in  the  material  and  moral  world,  would,  by  the  laws  he 
intended  to  give  to  nature,   continue  to  operate,  did,  at 


256  PRINCIPLES    OF 

the  same  instant,  so  determine  the  links  of  this  chain, 
as  to  produce  from  beginning  to  end,  a  wise  and  deter- 
mined result.  We  must  not,  inconsiderately,  suppose 
that  these  were  successive  acts,  in  the  divine  mind,  and 
the  fruit  of  deliberation,  because,  in  our  finite  mind,  this 
must  have  been  the  case  ;  for,  to  God  all  things  are 
present  at  once,  and  were  determined  the  instant  crea- 
tion was  determined  on,  which  was  from  all  eternity. 
Such  knowledge,  must  always  be  too  high  for  us  to 
comprehend,  for,  who  can  understand  what  is  infinite. 
That  every  thing,  was  not  left  to  the  regular  operation 
of  causes,  operating  according  to  established  laws,  is, 
so  far  as  we  may  presume  to  judge,  evident  from  the 
deluge,  and  from  the  prolonged  appearance  of  the  sun 
in  the  days  of  Joshua,  to  say  nothing  of  other  exam- 
ples, and  of  the  history  of  the  moral  world.  But,  al- 
though these,  and  many  other  events,  be  contrary  to  the 
general  operation  of  established  laws,  yet  these,  and 
the  circumstances  connected  with  them,  did  enter  into 
the  original  plan  of  Providence,  and  were  foreseen  and 
determined,  together  with  creation  itself,  from  all  eter- 
nity. Was  not  the  sickness  of  Benhadad,  king  of  Sy- 
ria, foreseen  ?  its  natural  termination  foreseen  ?  and  the 
interference  of  Hazael  to  take  away  that  life,  which  the 
sickness  would  not  have  destroyed  ? 

In  the  moral  world,  every  thing  is  as  much  under 
the  direction  of  God,  as  in  the  material,  but  with  this 
difference,  that  in  the  material  world,  every  thing  is  ac- 
complished, by  the  operation  of  sufficient  causes,  acting 
on  passive  matter,  whilst,  in  the  moral  world,  every  thing 
is  conducted  by  final  causes,  acting  on  a  free  mind, 
which  may  yield,  or  resist,  being  itself  active.  Motives, 
operate  on  the  mind,  not  as  efficient  causes  do  upon  mat- 
ter, but  as  the  influence  of  advice  does  upon  man,  and 
may  be  resisted  by  those  states  of  the  mind,  known 
under  the  name  of  perversity,  selfishness,  &c.  There 
are  two  classes,  of  incitements,  to  moral  action.  The 
passions  and  desires,  which  belong  to  man,  as  an  animal, 
and  the  rational  faculty,  he  possesses,  as  a  moral  agent. 
These  sometimes  co-operate.  In  other  instances,  they 
are  contrary  to  one  another,  and  a  competition  takes 
place  between  opposite  principles,  in  which,  if  the  con- 


CHRISTIAN    PHILOSOPHY.  257 

test  terminate  reasonably,  the  judgment  must  regulate 
the  will.  All  the  final  causes,  operate  as  desires,  which 
originate  from  one  or  other  of  the  two  sources  already 
mentioned,  and  which,  in  a  rational  being,  are  indulged 
or  counteracted,  according  as  they  appear  to  lead  to 
good,  or  to  evil,  or  as  they  are  approved  of,  or  prohibit- 
ed, by  the  sense  a  man  has  of  right  and  wrong.  The 
view,  however,  of  good  and  evil,  is  very  apt  to  be  ob- 
scured by  passion,  which  misrepresents  the  object  of 
desire,  as  capable  of  affording  immediate  pleasure, 
though,  at  the  price  of  self-condemnation,  or  of  a  future 
evil,  which,  nevertheless,  through  the  same  medium  of 
misrepresentation,  it  is  hoped  may  be  averted,  or,  its 
importance  is  under-rated. 

All  those  motives,  which  influence  the  mind,  are  as 
much  under  the  power  of  God,  as  those  efficient  causes, 
which  act  on  the  universe,  and  they  are  directed,  by 
him,  for  the  accomplishment  of  his  designs,  in  the  moral 
world.  How  wonderful  the  power  and  knowledge, 
which  can  regulate  the  universe,  and  direct  the  secret 
thoughts  of  the  human  race,  which  can  so  connect  the 
changes,  in  tlie  different  parts  of  the  material  world,  the 
very  winds  which  blow,  with  the  purposes  of  the  heart  of 
man,  as,  in  every  instance,  to  bring  to  pass,  that  which 
is  wise  and  proper.  We  are  not  to  take  a  limited  view 
of  providence,  and  consider  it  as  watching  over,  and  reg- 
ulating, the  changes  in  the  universe,  the  variations  of 
the  earth,  the  water,  and  the  air  ;  but  must  view  it,  also, 
as  watching  over  the  mind  of  man,  and  all  his  conduct, 
appointing  that  which  shall  befall  him,  and  changing, 
or  preventing,  the  purposes  of  his  will,  according  to 
wise  decrees,  and,  yet,  without  destroying  the  liberty 
of  man,  as  a  moral  agent.  The  doctrine  of  a  provi- 
dence, and  of  the  decrees  of  God,  does  not  by  any  means, 
favour  the  doctrine  of  necessity,  by  which  philosophers 
would  destroy  the  responsibility  of  man,  absolve  him 
from  all  punishment  for  his  crimes,  and,  indeed,  make 
God  the  author  of  evil  and  sin.  There  is  no  doubt,  if 
we  considered  God,  merely,  as  a  being  infinite  in  pow- 
er and  knowledge,  that  there  might  be  an  absolute  ne- 
cessity, as  there  might,  on  the  other  hand,  by  his  per- 
mission, be  an  uncontrolled  liberty.  But,  from  consid- 
22 


258  PRINCIPLES    OP 

ering  the  holiness,  and  other  perfections  of  God,  and, 
from  what  we  know  of  the  operations  of  the  human 
mind,  it  is  evident,  that  there  is  neither  one  or  other 
of  these  states  existing.  The  first,  would  defeat  the  use 
of  reason  and  conscience,  and  render  man,  a  mere 
machine.  The  second,  would  imply  the  want  of  a 
providence,  and  of  the  moral  government  of  God.  The 
real  state  seems  to  lie,  between  the  extremes.  The 
will,  is  perfectly  free,  but  the  conduct  is  not.  It  is  in 
a  man's  power  to  wish,  or  to  be  inclined  to  indulge  in 
any  conduct  ;  but,  he  is  not  permitted  the  means  of 
doing  so,  unless  God  please.  Man,  is  to  be  considered 
in  two  views.  First,  as  an  individual,  intended  to  per- 
form a  certain  part,  in  society,  or  in  this  world,  for 
the  glory  of  God,  and  the  accomplishment  of  his  plans, 
appointed  for  the  temporal  state  of  our  race.  For  this 
purpose,  which  may  be  called  his  political  state,  such 
final  causes  are  employed,  as  may  influence  him  to 
what  is  proper,  and,  on  the  other  hand,  when  his  desires; 
are  inconsistent  with  the  plans  of  Providence,  the 
means  of  gratifying  them  are  withheld.  In  this  view, 
man,  though  he  have  no  regard  to  the  will  of  God, 
will  make  his  desires  conform,  to  what  he  deems  to 
be  good  in  itself,  and  to  what  he  may,  reasonably,  ex- 
pect to  have  the  means  of  acquiring.  But  here  his 
judgment  is  very  fallible,  for,  he  does  not  know  what 
shall  be  absolutely  good  for  him,  nor  what  means  he 
does,  or  may,  possess ;  yet,  in  this  view,  man  is  free 
to  choose ;  his  judgment  is,  indeed,  liable  to  great 
error,  his  best  schemes  maybe  disconcerted,  or  he  may- 
place  his  desires  upon  what  is  beyond  his  reach,  and 
spend  his  time,  in  prosecuting  that  which  shall  end  in 
disappointment.  But,  still,  he  is  free  to  desire  and  to 
act,  and,  for  his  direction,  he  is  furnished  with  reason 
and  prudence  ;  but  the  means  of  success  are  often 
withheld.  The  purposes  are  over-ruled  for  ultimate 
good,  although,  he  do  not  obtain  what  he,  originally, 
desired.  In  this  view,  the  immediate  question,  is  rather 
that  of  expediency,  or  political  propriety,  than  of  right 
and  wrong,  though,  the  latter,  is  ever  to  be  considered, 
as  a  regulator  of  the  former.  The  monitor  within,  can- 
not, in  this  view,  give  him  perfect  advice,  because  he 


CHRISTIAN    PHILOSOPHY.  059 

does  not  know  the  data  well,  and  the  result  is  depend- 
ent on  contingencies,  and  the  will  of  others.  He  is, 
therefore,  not  only  free  to  act,  but  must  deliberate  well, 
how  he  is  to  act,  the  result  being  to  him  very  uncertain. 
Now,  in  all  this  apparent  uncertainty,  were  there  no 
superior  power  to  regulate  affairs,  Ave  should  be  in  a 
very  bad  state  indeed.  Either  things  must  be  left  to 
themselves,  or  must  be  under  regulation.  If  every 
man  did  according  to  his  pleasure,  without  control, 
nothing  could  be  made  to  act,  with  certainty,  for  ulti- 
mate good  ;  and  unless  every  thing  do  act  for  good,  the 
universe  is  imperfect  ;  and  if  there  be  no  control,  it  is, 
also,  clear  that  things  are  not  under  the  government  of 
God.  When  a  society,  consists  of  men  who  have  in- 
terfering desires,  and  pursuits,  and  different  views  in 
their  conduct,  and  where,  moreover,  every  individual 
is  very  ignorant,  it  must  be  necessary  to  have  a  gov- 
ernor, who  shall  rule,  every  thing,  for  the  general 
good.  This  governor  of  the  world,  must  be  perfect  in 
goodness,  wisdom,  and  justice  ;  and,  if  so,  ought  to 
be  trusted  to  with  confidence. 

In  the  second  view,  man  is  considered  as  a  moral  be- 
ing, acting  either   rightly  or  wrongly  ;  and  here  he  is 
directed  not  by  prudence  or  expediency,  but,  by  the  fa- 
culty of  conscience,  which  instructs   him   in   good  and 
evil.     He  feels,  that  though  there  be  temptations  to  act 
wrong,  there  are  inducements  to  act  right ;  and  he  feels, 
that  when  he  does  act  wrong,  he  does  so  willingly — that 
he  might,  and  ought  to  have  resisted.     God  hath  given 
him  the  power  of  judging,  and  the   power  of  acting. 
But,  from  the  original  corruption  of  his  nature,  produc- 
ed by  Adam  yielding  to  the  temptation  of  Satan,  he  is 
much   disposed  to   act  in  opposition  to   his  judgment; 
yet,  in  so  doing,   he  is   conscious  that   he   does  wrong, 
and  that  he  does  it  with  the  consent  of  his  will.     To 
suppose  otherwise,  would  make  God   the  author  of  sin. 
But  although  the  attributes  of  God,  forbid  the  possibility 
of  absolute  necessity,  and  consequently,  the  necessity  of 
sinning,  there  are  yet  two  cases,  in  which  the  liberty  of 
man  is,  mercifully,  interfered  with  ;  the  first  is,  in  mak- 
ing him   do  right,  in  the  work  of  his  conversion ;  the 
second  is,  in  restraining  his  wickedness,  from  going  the 


260  PRINCIPLES    OF 

length  it  would  otherwise  do  ;  but  in  these  cases,  ano- 
ther agent  conies  into  view,  namely,  the  influence  of  the 
Holy  Spirit  in  sanctifying  the  heart.  In  every  thing  in 
which  mind  is  concerned,  man  feels  himself  free  ;  and  it 
is  the  grace  of  God,  which  enables  him  to  use  this  free- 
dom, to  the  choice  of  that  good  part,  which  shall  never 
be  taken  from  him. 

In  the  moral  capacity  of  man,  his  conduct  does  not 
lead  to  results,  effected  by  contingencies  or  the  will  of 
others,  as  in  the  former  case,  but,  to  consequences, 
which  are  established  and  foreseen.  Good,  or  benefit, 
is  the  object  in  the  political  capacity ;  but  we  neither 
know,  exactly,  whether  what  we  desire  be  truly  good, 
nor,  whether  we  employ  the  best  means  for  obtaining 
success,  nor,  whether  these,  if  the  best,  shall  accomplish 
what  we  desire.  Rectitude,  is  the  object  in  the  moral 
capacity,  and  we  know  what  is  right — we  know  the 
means  of  attaining  to  it,  and  we  know  that  these  means, 
shall  always  be  effectual.  Here  then,  in  the  most  im- 
portant capacity,  every  thing  is  sure,  if  we  choose  to 
yield  attention.  Now,  there  are  three  inducements  to 
act,  in  this  capacity — our  own  inclination,  the  influence 
of  the  Spirit  of  God,  and  the  influence  of  Satan,  exerted 
by  presenting  motives  to  the  mind,  which  it  may  or  may 
not  yield  to.  The  bias,  from  the  natural  disposition,  is 
to  evil,  and,  therefore,  the  choice  would  be  bad,  did  not 
the  grace  of  God  counteract  this,  by  the  aid  of  the  Spi- 
rit, in  those  who  are  sanctified.  They,  though  free  to 
choose  and  act,  are  assisted  by  the  Spirit,  and  by  him 
their  inclinations  or  wills  are  sanctified,  though  in  this 
life  not  perfectly.  A  corrupt  mind,  and  wicked  will, 
must  lead  to  unholy  conduct ;  a  sanctified  will,  a  pure 
mind,  must  lead  to  holy  conduct.  The  fruit  must  de- 
pend on  the  tree.  Man,  in  his  natural  and  renewed 
state,  acts  freely.  The  difference  in  the  latter  case, 
consisting  in  the  sanctification  by  the  Spirit,  in  the 
change  of  nature. 

In  prosecuting  our  views  of  Providence,  it  may  be  ob- 
served, that  God  operates  in  many  instances,  in  oppo- 
sition to  all  probable  means,  perhaps,  in  order  to  show 
that  he  alone  reigns  and  governs.  The  race,  therefore, 
is  not  always  to  the  swift,  nor  the  battle  to  the  strong. 


CHRISTIAN    PHILOSOPHY.  261 

At  the  same  time,  it  is  not  the  less  true,  that  when  well 
laid  schemes  are  defeated,  second  causes  are  employed 
to  counteract  them,  though  these  are  often,  as  unper- 
ceived,  as  they  were  unforeseen.     As  Providence  doth 
always  act  by  means,  it  is  evident,  that  he  who  does  not 
employ  the  natural  means,  for   accomplishing  what  he 
desires,  and  who  does  not  obviate,  as  far  as  he  lawfully 
can,  every  obstacle   to  the  attainment  of  his  purpose, 
has  no  reason  to  expect  success,  and  dare  no  more  as- 
cribe his  failure,  to  the  interference  of  Providence,  than 
he  may  attribute,  to   Providence,  his  moral  transgres- 
sions.    A  man  may  indeed  be  successful,  who  has  no 
title  from  his  diligence  and   skill  to  expect  it ;  and  on 
the  other  hand  may  fail,  although  he  employ  the  utmost 
human  prudence  and  exertion,   God   seeing  it  fit,  thus, 
to  demonstrate  his  superintendence,  over  the   affairs  of 
men.     But,  generally   speaking,  success  and  skilful  ex- 
ertion, are  connected  together.     There  are  two  circum- 
stances, under  Providence,  requisite   to   success  ;  that 
we  do  not  attempt  what  we  have  not  the   means  of  ac- 
complishing ;  and  that  we  do,  always,  use  every  lawful 
mean  in  our  power,  for  obtaining,  what  we  are  satisfied 
we  may  lawfully,  and  prudently  desire.     Paul,  who  had 
been  forewarned,  that  the  crew  of  the  vessel  should  be 
preserved,   yet,  expressly   said  to  the  captain,  "  unless 
these  abide   in  the  ship,  ye  cannot  be   saved."     Who- 
ever, then,  professes  to   trust  in  Providence,  must,  of 
consequence,  employ  those  means,   which  Providence 
provides   and   appoints.     He,   who   proposes  to  go  to  a 
distant  city,   never  can  hope  to  arrive  there,  if  he  wil- 
fully   remain    stationary.      The   very    neglect    of    the 
means,   is  a  proof  that  Providence  does   not  intend  he 
should  go  there  ;  but  the  intention  is,  evidently,  fulfilled 
through  his  own  remissness.     On  the  other  hand,  when- 
ever the  means,  of  obtaining  what  we  wish,  are  not  in 
our  power,  it  is  evident,   that  it  does  not  form  a  part  of 
the  plan  of  Providence,   to   grant   at  the  present  time 
our  wish.     "When  means,  which  we   expect  to  be  ade- 
quate, are  proved  by  the  result  not  to  be  so,  we  are  to 
form  the   same  conclusion  concerning  Providence,  for 
we  are  very  ignorant  respecting  the   power  of  means. 
We  do  not  know,  in  every  instance,  the  power  of  etec 
22* 


262  PRINCIPLES    Of 

efficient  causes,  or  the  effects  produced  on  matter, 
though  these,  by  the  wisdom  of  philosophers,  have  been 
very  much  reduced  to  a  matter  of  calculation,  in  those 
cases  where  the  data  are  not  variable.  But  with  re- 
spect to  final  causes,  we  are  in  the  greatest  uncertainty, 
not  only  because  the  influence  of  these,  depends  on  the 
different  states  of  a  mind,  which  is  itself  active,  but 
also,  because  we  are  often  quite  unacquainted,  with 
what  causes  may  be  operating  on  the  minds  of  others, 
who  have  a  relation  to  the  event  we  anticipate.  A  phi- 
losopher, could  calculate  to  a  second,  how  soon  a  stone, 
of  a  given  weight  and  size,  should  fall  to  the  ground, 
from  a  given  height  through  the  atmosphere  ;  but  the 
same  philosopher,  with  all  his  wisdom,  although  he  can 
determine  the  revolution  of  the  planets,  and  demon- 
strate the  grand  laws  of  astronomy,  cannot  do  more  than 
£iiess  at  events  which  are  contingent.  Yet,  not  only 
those  events  which  depend  on  uniforn  causes,  such  as  the 
revolution  of  the  heavenly  bodies,  but  also  those  which 
depend  on  many  contingencies,  are  absolutely  certain 
with  regard  to  God,  and  are  equally  determined  by 
him,  according  to  sure  and  good  laws.  The  know- 
ledge of  man,  indeed,  with  regard  to  these,  and  re- 
specting their  occurrence,  may  be  very  different,  yet, 
he  is  as  certain,  that  the  one  shall  prove  good  and 
wise,  in  the  result,  as  the  other.  If  every  thing  he 
under  the  guidance  of  a  wise,  and  good  God,  there 
is  no  more  reason  to  expect,  that  the  sun  shall  rise 
to-morrow,  than,  that  the  scheme  of  a  good  man  shall 
end  well,  whether  the  result  accord  with  his  expecta- 
tions or  not.  The  ultimate,  can  never  be  determined 
by  the  immediate,  consequence.  The  latter,  is  often 
very  different  from  the  former,  but  may  be  necessary 
toi  it,  and  if  adverse,  is  a  mean  of  trying  our  de- 
pendence on  God,  and  resignation  to  his  will.  There 
cannot  be  a  more  striking  example  of  this,  than  in 
the  history  of  Jacob  and  Joseph,  the  different  parts 
of  which,  confirm  the  position  so  clearly,  that  it  would 
be  superfluous  to  expatiate  on  the  subject.  They  per- 
suade us,  irresistibly,  that  we  never  can,  immediately,  de- 
termine the  result  of  our  plans,  or  the  injury,  or  benefit 
of  events.     Circumstances,  apparently  trivial,  or  occur- 


CHRISTIAN    PHILOSOPHY.  203 

ring,  to  our  view,  fortuitously,  may  be  productive  of 
the  most  important  consequences,  to  ourselves,  or  others, 
and  the  disappointment  of  our  expectation,  may  be 
necessary,  to  the  production  of  an  event,  on  which  our 
future  advantages  are  to  rest.  It  is  reported,  that  Crom- 
well was  actually  on  board  of  a  vessel  to  sail  for  America, 
when  he  was  prohibited  from  going.  Little  did  either 
Charles  or  he  imagine,  how  much  depended  on  that 
mandate.  That  actions,  apparently  fortuitous,  are  em- 
ployed, expressly,  for  the  accomplishment  of  special 
purposes,  is  evident  from  many  instances,  even  in  our 
own  observation  ;  and  a  striking  instance  is  recorded  in 
scripture,  where  it  is  related,  that  Ahab  was  appointed, 
by  God,  to  be  slain  at  Ramoth  Gilead.  During  the 
battle,  a  man,  who  took  no  aim,  and,  who,  so  far  from 
having  any  particular  person  in  view,  drew  his  bow  at 
a  venture,  gave  the  king  his  mortal  wound.  Another 
circumstance  to  be  attended  to,  in  the  government  of 
Providence,  is  the  conduct  of  wicked  men  and  foolish 
men.  Either  of  those  characters,  were  there  no  Provi- 
dence, would  do  much  mischief,  immediately,  and  re- 
motely, in  the  world.  But,  under  the  control  of  God, 
every  thing  must  end  well  for  his  people,  and  ill  for  his 
enemies.  One  great  source  of  misapprehension,  in  this 
matter,  proceeds  from  confining  our  views,  entirely,  to 
this  lite,  and  overlooking  its  connexion  with  an  everlast- 
ing condition,  to  which  it.  is  only  preparatory.  Yet, 
even  in  this  world,  God  restraineth  the  wrath  of  man, 
and  maketh  the  remainder  praise  him.  The  worst  and 
most  wicked  characters,  must  promote  his  glory,  and 
from  their  evil  designs,  he  brings  forth  good.  Joseph 
told  his  brethren,  in  this  view,  that,  though,  they  meant 
to  do  him  evil,  in  their  conduct,  God  meant  it  for  good; 
and  "the  scriptures  saith  to  Pharaoh,  even  for  this 
same  purpose,  have  I  raised  thee  up,  that  my  name  might 
be  declared  throughout  all  the  earth." 

If  those  events,  which  are  connected  with  our  delib- 
erate and  voluntary  actions,  be  under  the  regulation  of 
Providence,  it  is  still  more  evident,  that  those  circum- 
stances, which  affect  us,  without  any  premeditated  oper- 
ation of  our  own,  and  which,  indeed,  are  so  far  indepen- 
dent of  our  will,  that  they  are  called  fortuitous,  are  under 


264  piuncifles  or 

the  special  direction  of  Providence  ;  of  this  description 
are  our  own  health  and  life,  the   life   of    our  dearest 
friend,  and  the  innumerable  events,  over  which  we  have 
no  kind  of  control,  which  we  can  neither  foresee,  nor 
prevent,  if  we  did  foresee ;  these    are  all  under  the   di- 
rection of  God,  and  whether  sweet  or  bitter  to  our  taste, 
shall  ultimately  prove   salutary.      A  time  approaches, 
when  all  which  is  dark  and  mysterious,  shall  be  cleared 
up,  and,  when   all  the  ways  of  Providence,  shall  be  vin- 
dicated to  man — when  it  shall  be  evident,  that  from  first 
to  last,  in  the  whole  course  of  time,  every  appointment 
was   marked   with  wisdom,  goodness,  and  truth ;  and 
when  it  shall  appear,  that   even  our  most  bitter   afflic- 
tions, were  decreed,  by  the  tender  mercy   of  the  Lord. 
Reliance,  then,  on  the  Providence  of  God,  is  a  rational, 
and  necessary  consequence,  of  the  admission  of  a  Provi- 
dence.    If  all  things  be  foreseen,  and    appointed,   and 
regulated  by  a  God,  infinite  in  wisdom,  power,  goodness, 
mercy,  justice,  and  truth,  it  is  clear,  that  we  ought  to  rely 
on  his  care,  and  acquiesce  in  his  pleasure.     We  would, 
naturally,  trust  with  confidence,  our  affairs,  to  a  friend, 
who  was  skilful,  active,  and  powerful.     How  much  more 
ought  we  to  trust  to  God,   who  is  infinite  in  his  per- 
fections,  and   unchangeable  in   his   regards  1     If  God, 
long  before  we  were  created,  foresaw  our  creation,  and 
determined  it  at  the  precise  time,  that  we  might  perform 
a   certain  part  in  the  world,   for  the  promotion  of  his 
glory,  and  the  furtherance  of  his  purposes,  not  only  re- 
specting ourselves   as  individuals,  but  also  with  regard 
to  others,  we   have  a  pledge  in   our  creation,  that  these 
purposes  shall  be  fulfilled  ;  had  there  been  no  design  to 
fulfil,  we  had  not  been  created.     If  God  take  the  man- 
agement of  the  world  and  of  men,  and  some  being  must 
act  as  a  ruler,  it  becomes  all  those  who  believe  in  his 
attributes,  to  trust  in  his  Providence.     Reason,  leads  to 
this  conclusion,   and  no   one  who  admits  a  Providence 
at  all,  can  rationally  mistrust  God.     But  we  are  not  left 
to  the  influence  of  reason,  we  are,  in  Scripture,  express- 
ly informed  that   God  doth  exercise  a  Providence,  and 
are   commanded   to   trust   in   him.      James   declareth, 
"  Known  unto  God,  are  all  his  works,  from  the  begin- 
ning of  the  world."     Paul  says,  "  God  hath  made,  of 


CHRISTIAN  PHILOSOPHY.  265 

one  blood,  all  nations  of  men,  for  to  dwell  on  all  the 
face  of  the  earth,  and  hath  determined  the  times  before 
appointed,  and  the  bounds  of  their  habitation."  Isaiah 
proclaims,  "  Trust  ye  in  the  Lord  for  ever,  for  in  the 
Lord  Jehovah  is  everlasting  strength."  And  the  great- 
est of  all  the  prophets,  assured  his  disciples,  of  the  Pro- 
vidence of  God,  saying,  "  Are  not  two  sparrows  sold  for 
a  farthing,  and  one  of  them  shall  not  fall  to  the  ground, 
without  your  Father.  But,  the  very  hairs  of  your  head, 
are  all  numbered.  Fear  ye  not,  therefore,  ye  are  of 
more  value,  than  many  sparrows."  "  Your  heavenly 
Father,  knoweth  that  ye  have  need  of  these  things. 
Seek  ye  first  the  kingdom  of  God,  and  his  righteousness, 
and  all  these  things  shall  be  added  unto  you."  Agree- 
ably to  this,  he,  by  the  mouth  of  Paul,  again  assures  his 
people,  that  "  all  things  shall  work  together  for  good,  to 
those  who  love  God,  and  are  called  according  to  his 
purpose  ;"  and  to  every  disciple  he  says,  "  I  will  never 
leave  thee  nor  forsake  thee,"  and  therefore  his  disciples 
may  well  conclude,  "  If  God  be  for  us,  who  can  be 
against  us  I"  The  apostle,  had  no  doubt  of  the  wise  su- 
perintendence, and  sufficient  care  of  God,  from  this  ir- 
resistible argument,  if  God  so  loved  his  people  as  to  give 
his  own  Son  for  them,  how  much  more  will  he  not  free- 
ly, with  him,  give  them  all  things  ? — surely  food  and  rai- 
ment, and  the  things  of  this  life,  are  as  nothing  in  them- 
selves, far  less  as  compared  to  the  sufferings  and  death 
of  Jesus  ;  and  if  this  greatest  gift  of  love  were  not  with- 
held, certainly,  all  other  good  gifts  will  be  bestowed, 
and,  indeed,  are  purchased  for  men  by  Jesus.  This 
leads  me  to  a  very  important  conclusion,  namely,  that  it 
is  only  the  disciples  of  Jesus,  who  can,  firmly,  and  rea- 
sonably, trust  in  Providence.  The  wicked,  doubtless, 
have  often  a  good  portion  here,  and  here  alone,  but  they 
have  no  ground  to  depend  on  God,  that  all  things  shall  be 
for  their  good.  They  are  favoured  with  temporal  bles- 
sings— riches  and  power — both  that  they  may  thus  be- 
come instruments  of  Providence,  in  accomplishing  his  de- 
signs with  respect  to  others,  and  also,  that  these  gifts  may 
lead  the  mind  to  the  giver.  Hereafter,  the  evil  will  be  the 
greater,  according  as  these  objects  have  been  neglected. 
The  disciple  of  Jesus,  on  the  other  hand,  in  all  things,  not 


206  PRINCIPLES    OF 

only  considers  himself  as  an  instrument  of  Providence, 
for  advancing  his  designs  in  society,  but,  also,  as  having 
his  promise,  that  all  things  shall  end  well,  and  be,  both  for 
his  true  advantage  here  and  his  happiness  hereafter.  He, 
therefore,  with  firm  and  stable  confidence,  rests  on  tho 
promise  of  God,  and  commits  every  thing  to  his  disposal. 
He  useth  that  judgment,  which  God  hath  given  him,  in 
directing  his  choice  and  pursuits,  and  considers  it  as  his 
duty,  to  employ  every  lawful  mean,  to  obtain  what  he 
desires.  But,  he  also  prays  for  the  direction  of  God  in 
his  choice,  and  his  blessing  on  the  means  employed  ; 
and  when  he  fails,  he  firmly  believes,  that  the  result  is 
better  for  him,  than  that  he  had  desired.  Every  success, 
every  comfort,  he  receives  with  gratitude  from  the  hand 
of  God,  and  enjoys  as  given  by  a  wise  and  good  God. 
Every  disappointment,  every  affliction,  he  receives,  also, 
as  from  the  hand  of  God,  acknowledging  that  he,  from 
his  ignorance,  knows  not  what  is  good  for  him,  and  is 
persuaded  that.  God  hath  acted  wisely  and  well.  Every 
indulgence,  he  receives  with  joy  and  gratitude,  and  en- 
deavours to  make  subservient,  to  the  glory  of  God.  Ev- 
ery calamity,  he  views  as  a  paternal  chastisement,  and 
is  solicitous  to  improve  accordingly,  and  render  produc- 
tive of  benefit.  Under  the  misfortunes,  or  evils  of  life, 
some,  endeavour  to  support  themselves,  either  by  stifling 
all  feeling,  and  encouraging  a  torpor  of  mind,  or,  by 
viewing  the  calamity  as  inevitable,  and,  therefore,  call- 
ing in  the  aid  of  that  philosophy,  which  teaches  that  the 
indulgence  of  sorrow  and  vexation,  only  adds  to  the  evil. 
But  the  Christian,  whilst  he  feels  in  all  that  a  man  ought 
to  feel,  and  particularly  in  the  loss  of  his  friends,  is  al- 
so persuaded,  that  the  event  is  good  and  necessary,  and, 
therefore,  that  he  ought  not  merely  to  be  resigned  and 
patient,  but  to  be  thankful  in  tribulation,  receiving  it 
from  the  hand  of  God,  as  absolutely  necessary  for  him, 
and  as  intended,  either,  for  his  future  comfort  here,  or, 
as  a  salutary  chastisement  from  a  kind  father,  for  his 
improvement  in  Christianity.  The  gospel  teaches,  that 
no  man  by  anxiety,  by  taking  thought,  can  add  one  cu- 
bit to  his  stature,  and  that  every  thing  is  well  ordered 
and  sure  for  those  who  love  God.  A  Christian,  in  com- 
mon with  other  men,  is  to  use  the  faculties  God  hath  giv- 


CHRISTIAN    PHILOSOPHY.  267 

en  him,  for  his  preservation  and  advantage,  and,  if  he 
neglect  these,  or  act  foolishly,  he  is  to  expect  that  the  re- 
sult shall  be  contrary  to  his  desire,  though- it  be  not  con- 
trary to  the  ordinary  course  of  things.  Yet,  even  al- 
though, his  imprudence  meet  with  its  natural  conse- 
quences, still,  he  hath  this  advantage  over  others,  that 
the  consequences  shall  be  overruled  for  his  ultimate  or 
everlasting  benefit,  if  he  pray  for  the  sanctification  there- 
of. The  loss  he  meets  with,  or  the  disappointment  of 
his  wishes,  may  be  a  just  punishment  for  his  negligence, 
yet  this,  like  all  other  chastisements,  shall  be  for  his 
good,  and  either  stimulate  him  to  greater  diligence  and 
circumspection,  or,  at  all  events,  promote  his  moral  im- 
provement, and  his  preparation  for  heaven.  These 
truths,  the  Christian  fully  gives  his  assent  to;  but  when 
the  hour  of  trial  comes,  how  often  does  his  faith  fail  ? 
and  how  seldom  does  he  with  cordiality  say,  "  Not  my 
will,  but  thine  be  done  1"  How  seldom  does  he  view 
his  affliction,  as  really  a  blessing,  and  receive  his  disap- 
pointment, as  a  favour  from  heaven  ?  and  yet,  this  is  the 
spirit  of  the  gospel ;  and  it  only  happens  that  a  Chris- 
tian does  not,  continually,  trust  in  Providence,  and,  con- 
tinually, receive  every  event  as  a  ground  of  thankfulness, 
because  he  is  not  yet  perfect  in  holiness,  or  completely 
sanctified.  Of  the  truth  of  these  positions,  respecting 
Providence,  we  can  satisfy  ourselves,  and  imagine  that 
we  can  be  content  in  whatsoever  state  we  are  placed  ; 
but  happy  is  he  who  abideth  the  trial,  and  whose  hope 
is  fixed  strongly  on  the  God  of  Israel — nothing  shall 
make  him  dismayed.  Did  we  reflect,  that  whenever  a 
man  is  united  to  Christ  as  every  Christian  is,  he,  then, 
becomes  a  son  of  God,  a  child  of  a  tender  and  infinitely 
kind  parent,  we  should  conclude,  that  if  this  parent  be 
also  infinite  in  power  and  wisdom,  all  things  must  hap- 
pen for  his  real  good,  all  things  are  his,  according  to  the 
apostle,  "  whether  things  present,  or  things  to  come,  all 
are  his,  and  he  is  Christ's,  and  Christ  is  God."  Every 
thing  is  subservient  to  his  advancement  in  Christian  per- 
fection, in  faith  and  love,  every  thing  is  subservient  to 
his  eternal  welfare,  and  every  thing  is  subservient  to  his 
temporal  comfort  and  success,  so  far  as  is  consistent  with 
his   future   good.      Every  indulgence  is  granted   him, 


268  PRINCIPLES    OF 

which  he  can  possibly  receive  without  injury,  no  chas- 
tisement is  laid  upon  him,  heavier  than  he  can  bear,  or 
greater  than  he  absolutely  requires  ;  for,  in  all  his  afflic- 
tions Jesus  is  afflicted,  and  there  is  no  more  reason  to 
suppose  that  he  will  be  afflicted,  unnecessarily,  than,  that 
Jesus  can  be  afflicted  without  cause.  But,  however 
much  we  maybe  convinced,  of  the  wisdom  and  goodness 
of  God,  of  his  faithful  conduct  toward  us,  and  of  our 
own  ignorance  respecting  what  is  for  our  real  good,  yet 
such  is  the  weakness  of  humanity,  that  the  first  trial 
would  overset  all  our  philosophy,  did  not  the  Spirit  of 
God,  strengthen  us,  and  confirm  our  faith.  It  becomes 
us,  then,  not  only  to  pray  for  the  guidance  of  the  Provi- 
dence of  God,  but,  also,  that  in  all  things  he  would,  by 
the  sanctifying  influence  of  his  Spirit,  enable  us  to  give 
him  thanks  and  praise,  and  to  improve  every  dispensa- 
tion to  our  growth  in  grace. 

How  comfortable  and  consoling  the  idea,  of  a  Provi- 
pence  watching  over  us,  in  all  the  changes  of  life  ;  how 
dismal  and  uncertain  our  state,  did  not  God  govern  the 
universe?     The  belief  in  a  Providence,  enables  us   to 
prosecute  our  course  with  steadfastness,  to  live  without 
harrassing  anxiety,  respecting  the  present  or  the  future, 
to  give  ourselves  up  to  the  management  of  a  wise  and 
holy   God,  with  confidence    and   hope.     The  more  we 
reflect,  the  more  shall  we  be  persuaded  of  the  value  of 
our  Saviour's  advice,  to  seek  first  the  kingdom  of  God, 
and  the  righteousness  required  by  him,  as,  a  necessary 
consequence  of  this,  must  be,  the  enjoyment  of  his  pro- 
tection, and  the  acquisition  of  all  those  things  we  stand 
in  need  of.     Our  security  is  undoubted,  for,  as  certain- 
ly, as  God  is  infinite  in  wisdom,   power,    and  goodness, 
so  certainly,  shall  those  who  love  him,  and  depend   on 
him,   have  all  things  appointed   for  their   good.     They 
may  not,  indeed,  have  all   that  they  desire,   they  may 
meet  Avith  many  disappointments,  and  have  many  dif- 
ficulties  to   overcome,    because     God  may    please    to 
strengthen  their  trust  by  a  trial,  and   may  judge   those 
things  to  be  good  for  them,  which  they  dislike.      But, 
still,  they  may  with  confidence  believe,  that  every  good 
and  necessary  gift,  shall  be  bestowed  upon  them,    and, 
that,   even  those   misfortunes,   which  are  the   natural 


CHRISTIAN    PHILOSOPHY.  269 

consequences  of  their  imprudence,  or  those  difficulties, 
which  are  incident  to  the  station  in  which  God  hath  plac- 
ed them,  or  those  afflictions,  which  come  upon  them, 
in  common  with  all  men,  shall  work  together  for  their 
good.  Let  them  seek  the  favour  of  God,  and  use  pru- 
dently those  means,  he  hath  appointed,  for  their  sup- 
port and  comfort  in  this  life,  and  they  have  no  cause  to 
fear  the  result.  But  let  them  also  remember,  that  God 
is,  in  all  things,  to  be  acknowledged,  and  his  gifts  so- 
licited ;  and,  therefore,  when  they  trust  to  his  Provi- 
dence, they  must  also  pray  for  his  guidance  and  pro- 
tection. The  people  of  God  are  promised  food  and 
raiment,  but  no  more  ;  and  God  will  give  these  in  the 
best  way.  He  hath  appointed  that  all  who  are  able, 
shall  use  the  means  of  procuring  these  by  suitable  la- 
bour ;  and  that  those  who  are  unable  to  work,  shall  be 
supplied  by  others.  Those  who  are  idle  or  thoughtless, 
can  no  more  claim  the  promise  of  supply,  than  those 
who  throw  themselves  into  a  river,  can  expect  not  to 
be  wet.  But  those  who  use  their  faculties,  to  the  best 
advantage,  shall  be  provided  in  food  and  raiment.  It 
is  a  part  of  Christianity  to  be  "  not  slothful  in  business  ;" 
and  they  who  are  Christians,  may  rest  assured,  that 
they  shall  have  their  wants  supplied.  Nor  need 
they  be  afraid,  that  in  sickness,  or  old  age,  or  in  any 
other  circumstances,  they  shall  be  left  in  want.  Bread 
shall  be  given  them,  and  their  water  shall  be  sure. 
Perhaps,  they  may  depend  on  others,  for  even  this  sup- 
ply, but  yet  it  shall  be  given,  until  it  be  proper  to  re- 
move them  hence.  A  Christian,  then,  who  faithfully 
does  his  duty,  and  exercises  the  faculties  God  hath 
given  him,  may  be  sure,  whether  in  health  or  sickness, 
to  be  provided  for,  because  he  is  under  the  care  of  God 
himself.  If  he  have  only  the  necessaries  of  life,  he  con- 
cludes that  more  is  not  good  for  him,  and  that  the  de- 
nial, is  meant  to  teach  him  contentment,  and  wean 
him  from  earth.  If  he  receive  more  than  he  is  pro- 
mised, if  he  have  the  comforts,  as  well  as  the  necessa- 
ries of  life,  he  feels  an  additional  cause  for  gratitude 
and  praise.  Safe  and  confident,  indeed,  may  that  man 
be,  who  trusts  in  God.  He  makes  frequent  application 
to  God,  for  direction  in  his  judgment,  for  a  blessing 
23 


270  PRINCIPLES    OF 

on  his  labours  ;  and  he  is  diligent  in  these  labours, 
knowing,  assuredly,  that  they  shall  not  be  in  vain. 
Earth,  he  views  as  a  land  of  pilgrimage — God,  as  his 
rod  and  his  staff — Jesus,  as  his  everlasting  shepherd, 
who  will  safely  conduct  him,  to  the  land  of  rest  and  of 
peace,  to  the  habitation  of  light  and  of  glory. 

IX. 

Resignation  and  Contentment,  are  duties  we  owe  to 
God,  along  with  trust  in  his  Providence.  Contentment, 
is  different  from  resignation,  which  is  an  acquiescence 
in  the  will  of  God,  but  accompanied  with  a  sense  of  suf- 
fering. Contentment,  is  an  approbation  of  our  state, 
as  being  good  and  suitable  for  us.  The  one,  leads  us 
to  submit  calmly,  without  murmuring,  because  it  comes 
from  an  all-wise  and  merciful  God.  The  other,  implies 
that  we  have  seen  that  the  state  is  good  and  proper  for 
us,  and  are  willing  to  be  placed  in  it.  Contentment, 
then,  is  a  step  beyond  resignation,  for  we  have  come  to 
be  satisfied  with  our  condition.  It  is  a  duty  we  owe  to 
God,  as  it  approves  of  his  appointments,  and  acknow- 
ledges his  wisdom  and  kindness.  It  is  also  for  our  own 
benefit  and  peace,  and  the  want  of  it  is  a  mark  of 
folly  ;  for,  he  who  is  not  contented,  desires  what  is 
not  proper  for  him.  He  does  not  view  his  lot,  as  the 
appointment  of  mercy  and  wisdom,  and  as  the  best  for 
him.  It  is  as  unreasonable  in  a  man  to  be  discontented, 
because  he  has  not  got  wealth  or  honours,  or  what  ha 
desired,  as  it  would  be  in  him  to  be  displeased,  because 
he  was  not  born  in  another  country,  or  in  another  age, 
or  of  different  parents.  He  may  no  more  repine,  be- 
cause he  has  not  got  what  another  receives,  than  a 
worm  may  complain,  that  it  hath  not  the  gaudy  wings 
of  a  butterfly,  which  would  only  prove  its  own  de- 
struction. If  Providence  appoint  events,  for  the  good 
of  mankind,  especially  of  those  who  are  united  to 
Christ,  surely,  we  ought  to  deem  that  good,  which  God 
esteems  good,  and  to  be  satisfied  that  we  have  received 
a  real  good  in  what  is  sent  us.  Discontent,  proceeds 
from  viewing  things  differently  from  God,  and  from 
raising  our  expectations  and  desires  too  high,  with  r»- 


CHRISTIAN    PHILOSOPHY.  271 

gard  to  this  world.  As  we  brought  nothing  into  it,  and 
can  carry  nothing  from  it,  we  ought  to  be  satisfied 
with  little,  and,  above  all,  are  never  to  regret  that  we 
do  not  receive  those  things,  which  we  do  not  take  the 
trouble  diligently  to  seek,  or  to  use  the  means  of  obtain- 
ing ;  for,  this  is  not  merely  discontent,  but  is  charging 
God  with  our  own  follies.  Food  and  raiment,  are  pro- 
mised to  the  faithful,  but  nothing  more.  Instead,  then, 
of  being  unhappy,  because  we  have  not  an  estate,  or 
an  equipage,  and  are  obliged  to  labour  for  our  daily 
bread,  we  ought  to  be  thankful  that  we  have  com- 
fortable clothing,  sufficient  food,  health  to  enjoy  it,  and 
a  shelter  from  the  weather.  Every  thing  being  appoint- 
ed with  unerring  wisdom,  it  becomes  the  Christian,  to 
receive  every  thing,  with  praise  and  contentment,  to 
learn,  with  Paul,  in  whatever  state  he  is,  therein  to  be 
contented,  and,  instead  of  seeking  anxiously  for  riches, 
to  believe  that  godliness,  with  contentment,  is  great 
gain.  The  Philippians  were  Jidvised  to  "  be  careful 
(that  is  anxious)  for  nothing,  but  in  every  thing  by 
prayer  and  supplication  with  thanksgiving,  let  your 
request  be  made  known  to  God."  In  the  epistle  to 
Timothy,  we  are  reminded,  that  "  we  brought  nothing 
into  this  world,  and  it  is  certain  we  can  carry  nothing 
out,  and  having  food  and  raiment,  let  us  therewith  be 
content."  It  is  in  this  wise  view,  that  Agar  prayed, 
"  Give  me  neither  poverty  nor  riches."  Finally,  we 
aro  exhorted  to  this  duty,  from  the  consideration  of  the 
everlasting  kindness  of  the  Lord  :  "  Be  content  Avith 
such  things  as  ye  have,"  for  he  hath  eaid,  I  will  never 
leave  thee,  nor  forsake  thee. 

X. 

Patience  is  allied  to  resignation.  With  regard  to 
ourselves,  it  implies  bearing  an  evil  which  is  felt,  with- 
out improper  anxiety  to  get  rid  of  it.  With  regard  to 
others,  it  is  the  same  with  long-suffering,  or  bearing 
with  their  trespasses.  In  this  view,  God  is  called  the 
God  of  patience.  The  first  view,  is  that  at  present  to 
be  taken,  for,  in  the  other,  patience  has  already  been 
considered  as  a  relative  duty.     He  who  is  impatient  to 


272  PRINCIPLES    OF 

acquire  some  expected  benefit,  or  to  get  rid  of  a  suppos- 
ed evil,  virtually  says,  that  God  withholds  the  good,  or 
continues  the  evil,  beyond  the  proper  time,  and  there- 
fore impeaches  his  wisdom,  goodness,  and  justice.  The 
exercise  of  patience,  the  encouragement  of  a  patient 
disposition,  is  a  strong  mean  of  repressing  and  destroy- 
ing anger,  repining  anxiety,  wearying  doubts,  and  peev- 
ishness. It  makes  us  support  those  pains  and  evils, 
which  are  personal,  and  bear  with  those  trials,  which 
come  from  others.  As  obedience,  is  a  test  of  our  love 
to  God,  so  patience,  is  a  proof  of  our  trust  in  God,  and 
of  our  conviction  that  he  always  acteth  well  ;  and,  as 
no  man  can  be  said  to  love  God,  who  does  not  serve  him 
and  keep  his  commandments,  so,  no  one  can  be  said  to 
acknowledge  the  wisdom  and  mercy  of  God,  who  is  not 
"  patient  in  tribulation,"  and  under  all  the  disappoint- 
ments of  life.  Could  we  see,  as  God  sees,  we  would 
perceive  our  state  to  be  the  best  for  us,  and  did  we  con- 
sider, that  the  will  of  God  is  holy,  we  would  also  con- 
sider, that  no  creature  is  holy,  who  does  not  absolutely 
conform  to  that  will,  and  approve  of  it  as  holy,  wise, 
and  just.  How  many,  are  peevish  and  fretful,  if  not 
keenly  vangry,  at  the  changes  of  weather,  or  the  unto- 
wardness  of  the  seasons.  Is  not  this  only  a  concealed 
mode,  of  attacking  the  wisdom  of  God,  who  hath  ap- 
pointed all  things  1  How  many,  are  continually  com- 
plaining of  the  hardness  of  their  lot,  of  the  difficulties 
under  which  they  struggle  ?  Is  not  this  saying,  that  they 
have  received  from  God,  that  which  is  not  proper  for 
them,  and  which  is  not  good  enough  for  them  1  How 
many,  exaggerate  their  evils,  and  scarcely  confess  that 
they  possess  any  good  thing  1  Is  not  this  saying,  that 
God  hath  laid  upo«  them  more  than  he  actually  hath 
done,  or  than  he  hath  seen  good  for  them  ?  A  Christian, 
bears  with  patience  that  which  God  decrees,  but  he  ac- 
knowledges with  gratitude  the  evil  God  removes,  and 
never  endeavours  to  represent  his  state,  as  worse  than 
it  really  is. 


CHRISTIAN    PHILOSOPHY.  273 


XL 

Another  essential  duty,  we  owe  to  God,  is  the  observ- 
ance of  those  religious  ordinances  he  hath  appointed. 

Of  these,  the  first  to  be  noticed  is  prayer.  Were  a 
man,  suddenly,  deprived  of  the  senses  of  vision,  hearing, 
and  feeling,  the  faculty  of  speech  alone  remaining,  he 
should,  in  a  great  measure,  be  cut  off  from  all  know- 
ledge of  the  world  around  him,  but  should  still  be  able, 
to  convey  to  his  guardian,  an  intimation  of  his  wants, 
and  solicit  their  supply.  Without  entering  into  either  a 
minute  or  extensive  comparison,  I  shall  merely  say, 
that  this  dark  and  helpless  state,  can  give  but  a  faint 
idea,  of  our  relation  to  the  unseen  world,  and  our  abso- 
lute dependence  on  God.  We  have,  however,  both  the 
privilege,  and  the  power,  of  still  holding  an  intercourse 
with  our  Creator,  and  of  making  known  to  him  our 
wants  and  our  desires,  for  he  hears  our  language,  and 
knows  even  our  thoughts.  Amidst  the  darkness  and  the 
ignorance,  in  which  we  are  involved,  we  can  still  suppli- 
cate an  unseen,  but  not  a  distant,  God,  for  all  that  is 
necessary,  both  for  the  soul  and  the  body,  for  a  restora- 
tion of  spiritual  vision,  for  an  ear  to  hear  the  words  of 
the  Spirit,  and  for  ability  both  to  feel  and  to  act,  to  will 
and  to  do,  and  for  an  ultimate  recovery  of  the  lost  pow- 
ers of  the  soul.  Prayer,  in  its  most  extended  significa- 
tion, means  an  address  to  God,  and  is  not  confined  to 
the  simple  act  of  supplication,  or  petition.  It  compre- 
hends, also,  every  sentiment  which  we  can  offer,  in  com- 
munication with  the  Deity,  such  as  acknowledgment  and 
adoration  of  his  attributes,  thankfulness  for  his  mercies, 
confession  of  our  sins,  dependence  on  his  promises. 
Generally  speaking,  prayer  may  be  arranged  under  the 
heads  of  adoration,  confession,  thanksgiving,  and  sup- 
plication. Every  solemn  thought,  directed  to  God,  ev- 
ery address,  however  short,  and  however  limited  in  its 
subject,  is  a  prayer  in  one  sense,  and  these  will  be  fre- 
quently offered  up  to  God,  by  every  Christian.  But, 
besides  those  aspirations  of  the  heart,  which  it  is  proper 
to  offer  at  all  times,  there  are  obligations  on  every  man, 
at  stated  periods,  on  rising  and  lving  down  at  leaet,  to 
23* 


274  PRINCIPLES    Of 

present  to  God,  more  comprehensive  addresses,  or  pray- 
er under  all  its  parts.     These   parts,  consist  in  an  ac- 
knowledgment of  the  existence,  sovereignty,  and  perfec- 
tion of  God,  whose   being  and  attributes  we  adore  and 
magnify,  expressing  our  praise  and  admiration,  in  con- 
templating their  infinite    greatness.     An  acknowledg- 
ment of  our  entire  dependence  upon  God,  and  subjection 
to  him,  as  his  creatures,  with  a  profession  of  our  love  to 
him,  our  desire  to  obey  him,  our  trust  in   his  promises. 
A  humble  confession  of  our  weakness,  the  corruption  of 
our  nature,  and  our  numerous  transgressions,  together 
with  our  persuasion  that  we   merit,  thereby,  his  wrath 
and  indignation.     Thankfulness  and   praise  to  God,  for 
his  unmerited  mercies,  particularly,  his  infinite  love  in 
giving  his  own  Son  for  our  salvation,  with  an  acknow- 
ledgment of  our  persuasion,  that  his  work  of  redemption 
is  complete,  and   his  salvation   perfect,  and  with  a  pro- 
fession of  our  faith  in   him,  as  our   sufficient   Saviour. 
An  earnest  request,  for  pardon  of  all   our  sins,  through 
Christ,  for  the  sanctification  of  the  Spirit,  and  for  grace 
to  love,  serve,  and  trust  in  Jesus,  for  ability  to  amend 
our  ways,  and  to  have,  through  the  Spirit,  sin  rooted  out 
of  our  hearts.     A  petition  for  the  favour  and  protection 
of  God  here,  and  the  blessings  of  his  Providence,  with 
admission   hereafter  into   heaven.     Supplication  for  the 
good  of  all  mankind,  the  prosperity  of  our  friends,  the 
forgiveness  and  advantage  of  our  enemies,  and  the  ad- 
vancement, in  all   things,  of  the  glory  of  God,  particu- 
larly, in  the  propagation  of  the  gospel.     These,  are  the 
general  heads,  of  which  prayer  consists,  and  which  will 
be  amplified,  and  extended  to  particular  circumstances, 
according  to  the  state  of  mind,  and   condition  of  the 
Christian.     But,  at  all  times,  he  offers  his  prayers  only 
through  Christ,  expects  to  be   heard  only  for  his  sake, 
and  acknowledges  the  aid  of  the  Spirit,  which  teaches 
him   how  to  pray,  and  what  things  to  pray  for.     "  We 
know  not  what  we  should  pray  for,  as  we  ought,  but  the 
Spirit  itself  maketh  intercession  for  us,  with  groanings 
which  cannot  be  uttered." 

To  pray  in  the  name  of  Christ,  is  to  apply  to  God, 
not  in  our  own  person,  but  through  a  mediator,  and 
without  a  mediator,   no   sinner   can   approach  a  holy 


CHRISTIAN    PHILOSOPHY.  275 

God.  Before  the  days  of  Christ,  his  people  approached 
to  God,  through  typical  sacrifices,  and  in  their  prayers, 
acknowledged  with  Daniel,  "  We  do  not  present  our 
supplications  before  thee,  for  our  righteousness,  but  for 
thy  great  mercies."  But,  after  the  rich  mercy  of  God, 
was  made  manifest  in  Jesus,  men  were  encouraged  to 
approach  to  God  through  him.  "  Hitherto,"  says  our 
Saviour,  "  ye  have  asked  nothing  in  my  name,  ask  and 
ye  shall  receive,  that  your  joy  may  be  full."  The  man 
Jesus  Christ,  is  now  in  heaven,  as  our  high  priest,  to 
present  our  supplications  with  acceptance,  and  to  make 
intercession  for  us  with  success  ;  and  the  apostle  Paul, 
in  his  epistle  to  the  Hebrews,  argues  from  this  fact,  and 
from  the  circumstance  that  Jesus  is  touched  with  our 
infirmities,  that  "  we  may  come,  boldly,  to  the  throne 
of  grace." 

Without  the  Spirit,  no  man  can  pray,  with  hopes  of 
being  heard,  more  than  he  can,  without  a  mediator. 
Without  the  Spirit,  the  work  of  Christ  should  not  be 
complete,  for,  indeed,  to  procure  the  Spirit  of  God,  is 
the  end  of  his  sufferings.  It  is  by  the  Spirit  we  are 
sanctified,  and  without  sanctificatiou  no  man  can  enter 
heaven.  What  says  the  apostle  1  "  But  ye  are  sanctifi- 
ed, but  ye  are  justified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God."  It  is  the  Spirit,  which 
applieth  to  us,  the  benefits  of  the  redemption  wrought 
by  Christ,  "  by  one  Spirit,  are  we  all  baptized,  into 
one  body  ;"  that  is,  the  body  of  Christ,  and  made  one 
with  him  :  "  we,  through  the  Spirit,  wait  for  the  hope 
of  righteousness  by  faith."  All  spiritual  gifts  and  ope- 
rations, are  by  the  Spirit,  "  there  are  diversities  of  gifts, 
but  the  same  Spirit."  It  is  Christ  who  redeems  us,  but 
he  does  not  do  so,  by  paying  a  ransom,  and  leaving  us 
to  ourselves;  he  hath  done  more,  he  hath  procured,  by 
purchase,  that,  which  is  necessary  to  complete  the  work. 
His  sacrifice,  is  the  mean  or  the  price,  his  Spirit  dwell- 
ing in  us,  the  agent  or  power,  and  the  former  without 
the  latter,  should  be  of  no  avail  to  us.  In  this  view  it 
is,  that  the  same  offices  are,  sometimes,  applied  to 
Christ,  and  to  the  Spirit.  We  are  said  to  be  washed, 
and  sanctified,  and  justified  in  the  name  of  Christ,  and 
by  the  Spirit  of  God.     Christ  ever  liveth  to  make  inter- 


276  PRINCIPLES    OF 

cession  for  us,  and  the  Spirit,  is  said,  also,  to  make 
intercession  for  us.  If  then,  we  are,  by  Christ,  renew- 
ed in  the  Holy  Spirit,  and  made  temples  for  the  Holy 
Ghost,  it  is  evident,  that  all  our  intercourse  with  God, 
must  be  through  the  Spirit.  If  Christ,  in  his  human 
nature,  did  not  act  independently  of  the  Spirit,  which 
he  possessed  "  without  measure,"  but  did,  through  the 
Eternal  Spirit,  offer  himself  a  sacrifice  for  us,  surely, 
we  sinful  creatures  cannot  offer  our  prayers  to  God,  as 
of  ourselves,  but  must  do  so,  by  the  Spirit  which  dwell- 
eth  in  us,  as  the  gift  of  Christ,  and  which  helpeth  our 
infirmities.  This  Spirit,  enables  us  to  understand  for 
what  we  are  to  pray,  how  we  are  to  pray,  and  excites 
those  affections  and  graces,  which  are  requisite,  for  the 
proper  performance  of  this  duty.  We  are,  therefore, 
in  all  our  addresses  to  God,  to  present  them  through 
Christ,  and  to  offer  them  in  the  Spirit,  making  it  our 
earnest  desire,  to  obtain  the  spirit  of  prayer  and  of  sup- 
plication. 

With  regard  to  the  subject  of  our  prayers,  I  have  al- 
ready given  an  outline,  and  may,  therefore,  now,  only 
make  one  or  two  remarks,  on  the  advantages  to  be  ex- 
pected. It  ought,  I  think,  to  be  evident,  that  he  who 
does  not  endeavour,  by  every  lawful  mean,  to  obtain 
that,  for  which  he  prays,  mocks  God,  and  is  truly  impi- 
ous. Prayer,  therefore,  is,  or  ought  to  be,  a  powerful 
motive  to  exertion,  and  those  who  are  admonished  to 
pray,  are  also  commanded  to  watch.  As  it  is  neces- 
sary, to  make  a  penitential  confession  of  our  sins  to  God, 
it  is  no  less  necessary,  that  we  endeavour  to  avoid  them 
in  future,  for,  no  man  can  be  truly  said  to  be  sorry,  for 
that,  in  which  he  continues  to  indulge.  It  is  therefore 
proper,  not,  merely,  in  general  terms,  to  confess  our 
guilt,  but,  after  self-examination,  to  acknowledge  and 
enumerate  our  particular  sins,  praying  for  pardon,  and 
for  grace  to  avoid  them  in  future,  and  endeavouring, 
rigidly,  to  carry  this  purpose  of  reformation  into  effect. 
There  is  no  more  effectual  way  of  improvement,  under 
the  blessing  of  God,  than  a  daily,  minute,  confession  of 
sins,  and  a  daily  repentance  thereof.  By  considering 
the  sins,  which  most  easily  beset  us,  and  the  graces  in 
which  we  are  most  deficient,   (for   although  in  evutj 


CHRISTIAN    PHILOSOPHY.  277 

thing  we  are  deficient,  yet,  in  some  things,  we  are  more 
grossly  so,  than  in  others,)  and  applying  to  God  for  his 
aid,  we  are  certain  of  improvement,  if  we  use  the  means 
with  which  we  are  favoured,  and  which  arc  requisite  to 
ohtain,  what  we  profess  to  desire.  When  we  pray  to 
be  delivered  from  the  power,  as  well  as  the  punishment 
of  sin,  we  certainly  must,  strenuously,  endeavour  to  de- 
part from  all  iniquity.  A  fervent  expression  of  our 
gratidude  to  God,  for  Jesus  Christ,  and  of  our  depend- 
ence on  him,  alone,  for  salvation,  is  a  natural  and  pow- 
erful mean,  under  God,  of  increasing  our  faith,  and  all 
the  fruits  which  flow  from  it.  Thanks  to  God  for  his 
unspeakable  gift,  and  sincere  profession  of  our  accept- 
ance of  Jesus,  as  our  Redeemer,  and  of  our  reliance  on 
him,  must  form  a  principal  part  of  the  prayer,  of  every 
Christian.  An  acknowledgment  of  our  dependence  on 
the  Providence  of  God,  for  protection  and  support,  with 
a  humble  petition,  that  he  will  continue  to  provide  for 
us,  direct  and  aid  us  in  every  lawful  undertaking,  and 
order  every  thing,  for  his  glory  and  our  good,  is  another 
part  of  prayer,  and  which,  naturally,  requires  that  in  our 
whole  life,  we  should  study  the  means  of  procuring  what 
we  ask,  and  be  resigned  to  the  will  of  God.  We  ought 
always  to  be  very  diffident,  in  asking  particular  temporal 
advantages,  or  specifying  unto  God,  individual  benefits 
we  desire,  because  we  are  ignorant  of  what  is  good  for  us. 
We  ought,  therefore,  to  be  satisfied  with  beseeching  the 
blessing  of  God,  in  our  lawful  business,  and  the  benefit  of 
his  providential  care.  But  although  we  ought,  perhaps, 
seldom  to  pray  for  this  or  that  particular  benefit,  or  tem- 
poral possession,  yet  we  are  not  to  be  equally  general  in 
our  petition  for  aid  in  trouble,  or  advice  in  difficulty,  but 
are  to  pray  for  relief  from  the  particular  evil,  if  it  be  for 
our  good,  and  the  glory  of  God,  and  to  request  the  direc- 
tion of  his  Spirit,  and  the  enlightening  of  our  judgment, 
in  the  case  of  difficulty.  But,  let  us  not  be  led  away  by 
our  imagination,  in  supposing  that  an  answer  is,  in  gene- 
ral, to  be  given  by  impressions,  or  the  occurrence  of  a 
text  of  Scripture  to  the  recollection.  In  this,  as  in  other 
situations,  God  usually  operates  by  natural  means,  and 
we  are  to  look  for  the  answer,  in  the  exercise  of  the 
judgment  God  hath  given  us,  and  which,  if  we  exercise, 


278  miNCIFLES    OF 

we  may  expect  to  be  guided,  by  him,  to  that  conclusion 
which  is  good  and  proper.  In  all  moral  questions,  we 
are  to  look  for  the  answer,  in  the  law  of  God,  contained 
in  the  Scripture,  and  in  the  dictates  of  a  well-instructed 
and  good  conscience.  Whilst  we  pray  for  our  own  spi- 
ritual, and  temporal,  prosperity,  and  for  patience  and 
support  under  the  evils  of  life,  we  must  also  pray  for 
all  mankind,  not  merely  for  our  friends  and  benefactors, 
but  also  for  our  enemies.  If  we  be  sincere  in  our  prayers, 
and  the  contrary  is  a  shocking  supposition,  there  can 
scarcely  be  a  more  effectual  way  of  promoting  brotherly 
love,  subduing  enmity,  and  preventing  the  growth  of  ev- 
ery uncharitable  affection,  than  this  intercession  with 
God,  in  behalf  of  others  ;  because  it  certainly  ought  to 
follow,  that  if  we  apply,  in  their  behalf,  to  God,  we 
ought,  as  far  as  we  can,  to  promote  that  which  we  re- 
quest for  them  ;  and  with  regard  to  our  enemies,  surely, 
if  we  pray  that  God  would  forgive  them,  we  who  are  in- 
finitely inferior  to  God,  ought  to  forgive  them  from  the 
heart,  also.  When  we  pray,  that  the  glory  of  God  may 
be  promoted,  and  the  kingdom  of  heaven  advanced,  sure- 
ly, we  ought,  personally,  to  endeavour,  as  far  as  we  can, 
to  glorify  God,  and  recommend,  and  propagate,  the  gos- 
pel of  salvation.  When  we  pray,  that  the  Spirit  of  God 
may  be  poured  out  on  ourselves  and  others,  we,  certain- 
ly, must  endeavour  to  cultivate  the  fruit  of  the  Spirit, 
and  holy  affections.  When  we  beseech  God,  to  preserve* 
us  from  the  spiritual  dangers  which  surround  us,  and  to 
keep  us  unspotted,  amidst  the  pollutions  of  the  world, 
and  receive  us,  at  length,  into  the  heavenly  city,  surely, 
we  must  watch  against  these  dangers,  endeavour  to 
keep  our  garments  clean,  and  have  our  conversation  iu 
that  heaven,  to  which  we  look  forward. 

Those  occasional,  and  frequent  petitions,  and  address- 
es to  God,  which  are  offered  amidst  our  meditations,  or 
perhaps  our  usual  employments,  will  be,  presented  in 
such  language,  as  the  sentiment  inspires,  and  proceed 
from  the  present  impulse  of  the  mind.  But,  in  those 
stated  prayers,  which  ought  to  be  offered,  at  least  morn- 
ing and  evening,  and  which  embrace  the  various  objects 
already  mentioned,  it  is  proper,  for  our  greater  advan- 
tage, to  observe  five  circumstances.     The  first   is,  that 


CHRISTIAN    PHILOSOPHY,  279 

before  prayer,  we  endeavour,  by  a  portion  of  Scripture, 
and  by  devout  meditation  for  a  short  time,  to  abstiact 
our  thoughts  from  the  world,  and  compose  them  for  the 
occasion.  Tiie  second  is,  that  we  enter  upon  the  duty, 
with  a  serious  and  solemn  impression,  of  the  majesty  of 
that  God,  whom  we  are  going  to  address,  and  the  high 
privilege,  that  we,  frail  and  guilty  creatures,  possess, 
in  being  permitted  to  approach  to  him,  through  Jesus. 
The  third  is,  that  we,  at  the  time,  be  duly  sensible  of 
the  necessity  of  the  divine  influence,  and  be  earnestly 
desirous,  of  the  aid  of  the  Spirit  of  prayer.  The  fourth 
is,  that  we  endeavour,  by  exciting  powerful  ideas,  of  the 
greatness  and  perfections  of  God,  to  interest  the  mind, 
and  produce  a  greater  sensibility  and  fervour  in  our  de- 
votions. For  this  purpose,  we  cannot  do  better,  than 
employ  some  of  those  sublime  addresses,  uttered  by 
the  Psalmist  or  the  prophets,  which,  by  the  Spirit  of 
God,  may  be  made  useful  in  exciting,  in  our  minds,  feel- 
ings and  ideas,  similar  to  those,  possessed  by  the  sa- 
cred writers.  Lastly,  we  are  to  be  attentive  to  our 
thoughts,  not  observing  a  mere  form,  but  praying  from 
the  heart,  with  earnestness  and  devotion,  feeling  all 
that  we  express,  and  humbly,  and  sincerely  desirous,  of 
all  that  we  request.  We  must,  therefore,  pray  with 
understanding,  as  well  as  with  warmth,  avoiding  not 
only  expressions  and  phrases  used  by  others,  but  which 
we  do  not  understand,  but  also,  all  unnecessary  and  vain 
repetitions,  and  using  our  utmost  endeavours,  to  have 
our  ideas  and  requests  arranged  and  prepared.  There 
are  advantages  and  disadvantages,  attending  the  use 
of  forms  of  prayer,  for  private  devotion.  On  the  one 
hand,  the  composition  is  made  with  deliberation  and 
method,  on  the  other  hand,  the  constant  repetition  of 
a  form,  and  especially  reading  it,  may  allow  the  mind 
to  wander,  more  easily,  whilst  the  words  are  repeated 
hy  habit.  On  this  subject,  every  one  ought  to  judge 
by  the  effects,  but  it  should  be  remembered  that  we  are 
apt  to  employ  a  form  written  in  the  mind,  though  not 
on  paper,  when  we,  day  after  day,  repeat  the  same 
ideas  nearly  in  the  same  words,  and  therefore  the  same 
caution  must  be  used,  as  if  we  employed  a  written 
prayer.      Another  circumstance  to  be  attended  to  ia. 


280  PRINCIPLES    OF 

that  if  a  form  be  employed,  it  ought  to  be  one  of  our 
own  composing,  as  we  best  know  the  state  of  our  own 
mind,  and  this  must  likewise  be  varied,  according'to  our 
necessities  and  infirmities.  Much  has  been  said,  with 
regard  to  the  effects  of  a  form  of  prayer,  for  public 
worship.  On  this  subject,  I  hold  it  evident  that  extem- 
porary prayer,  that  is,  prayer  offered  by  the  minister, 
without  previous  composition  or  deliberation,  is  an  in- 
judicious, and  unwarrantable,  dependence  on  Divine 
aid,  and  in  many  instances,  will  be  confused  and  filled 
with  repetitions.  A  form,  then,  must  be  employed,  and 
the  only  question  is,  whether  it  ought  to  be  one  com- 
posed, privately,  by  the  minister,  and  repeated  by  him 
alone,  without  responses  by  the  congregation,  who  are 
supposed  to  join  mentally,  as  in  Scotland,  or  a  printed 
form,  in  which  the  people  audibly  join,  as  in  England. 
A  Christian  may  with  propriety  and  edification  adopt 
either  of  these,  but  of  the  two,  I  believe  the  latter  is 
the  best,  and  most  likely  to  procure  a  social,  united, 
prayer  in  the  church. 

A  Christian,  is  not  to  be  satisfied  with  private  prayer, 
in  which  he  opens  his  heart  to  God,  nor  with  public 
prayer  in  the  church,  in  which  he  joins  Avith  the  con- 
gregation, in  the  worship  of .  God,  but,  is,  also,  morn- 
ing and  evening,  to  pray  with  his  family.  There  is 
scarcely  any  argument  for  private,  or  public  prayer, 
which  will  not  apply  to  family  prayer.  It  is  a  mean  of 
promoting  religion  in  the  family,  of  propagating  the 
knowledge  of  God,  and  of  bringing  down  a  blessing  on 
the  house.  It  communicates,  to  every  member  of  the 
family,  and  particularly  to  children  and  domestics,  a 
reverence  for  God,  and  keeps  up  a  sense  of  his  pre- 
sence and  protection.  There  are  only  two  objections' 
which  can  be  offered,  want  of  time,  and  shame.  A 
very  short  time,  indeed,  is  required,  a  portion,  which 
can  easily  be  snatched  from  trifling  pursuits;  and,  as 
to  the  second  objection,  I  should  be  sorry  to  think,  that 
any  Christian  was  ashamed  of  serving  his  God,  or 
counted  it  as  dishonorable,  to  be  publicly  known  as  a 
follower  of  Jesus. 

To  conclude  this  subject,  it  has  been  objected  against 
praying   at  all,   that,   as   God   is    acquainted  with    our 


CHRISTIAN    PHILOSOPHY.  281 

wants,  and  disposed  from  his  goodness  to  relieve  them, 
we  need  neither  make  them  known,  nor   request  their 
relief.     As  prayer  is  expressly   enjoined  in  the    Scrip- 
ture, and  has,  in  every  age,  heen  employed,  there    can 
be  no  necessity  for  refuting  this  objection,  to  those,  who 
admit  the  authority  of  the  word  of  God.     I  may  mere- 
ly observe,  that  there  is  no  reason   why  we   should  not 
ask  what  we  desire,  more  than  express  our  love,   and 
thankfulness,   and  trust,   for  God   knoweth  the  one   as 
well  as  the  other.     This  principle,  would   strike  at  the 
root  of  all  religious  worship,  and  of  all  intercourse  with 
God  whatever.     We  do  not  pray,  to  remind    God,   of 
what  we  require,   or  to  inform  him  of  what  we   want, 
but  as  an  acknowledgment,  that  from  him  cometh  every 
thing,  and  that  he  hath  power  to  give  and  withhold.     It 
is  the   mean  appointed   by  him,  for  obtaining  what  we 
want,  and   is  a  practical  confession,  of  our  relation  to 
him  as  his  creatures.     It  is,  as  certainly,  to  be  employ- 
ed, as  the  natural  means,   are,   for  obtaining  the  supply 
of  our  wants,  under  Providence.     As  we  have  nothing, 
in  our  power,  it  is  suitable  and  proper,  that  we  suppli- 
cate him,   who   hath   every  thing,   in  his  power.     The 
very  expression   of  our  sentiments  of  trust  and  praise, 
the  enumeration  of  our  wants,  and  the  confession  of  our 
sins,  have  a  good  effect  on  the  mind,  by  increasing  our 
dependence  on,  and  our  love,  to   God.     But  we  do  not 
require  to  argue  in  favour  of  prayer,  from  the  nature  of 
the  thing  itself,  we  have  both  the  command  of  God,  and 
the  example  of  Christ,  to  convince  us.     Jesus  "spake 
a  parable  to  them,  that  men  ought  always  to  pray,  and 
not  to  faint ;"  and  the  scope  of  this,  certainly  is,  that  we 
ought  to  be  earnest,  and  importunate,  in  our  petitions. 
We  are  not  to  be  anxious,  and  importunate  regarding 
those  things,  the  effect  of  which  we  do  not  know,  as  for 
instance,  temporal   advantages,  but  are  to   qualify  our 
request,  with  the  provision,  if  it  be  for  the  glory  of  God, 
and  our  good.     Respecting  spiritual  gifts,  we  are  more 
certain,  though  we  cannot  presume  to  determine,  what 
degree  of  joy  and  communion  with  God,  may  be  good 
for  our  souls.     But  for  an  increase  of  faith,  love,  and 
obedience,  we  may  safely  and  earnestly  pray.      Our 
Lord,  not  only  gave  his  disciples  a  form  of  praver,  but 
24 


'282  PRINCIPLES    OP 

prayed  frequently,  and  earnestly,  himself,  and  in  his 
agony,  before  his  crucifixion,  he  gave  us  a  powerful  ex- 
ample, of  the  way  in  which  we  ought  to  pray.     In  that 
awful  extremity,   when  he  was  sore  amazed,  and  sor- 
rowful, even  unto  death,  he  prayed,  that  if  it  were  pos- 
sible, in  any  other  way,  to  accomplish  redemption,  and 
glorify  God,  it  might  be  done,  but,  immediately,  added, 
that  he  submitted  to  the  will  of  God,  his  heavenly  Fa- 
ther, and  acknowledges  that  he  came,  in  his  human  na- 
ture, for  the  express  purpose,  of  offering  himself  a  sacri- 
fice.    "  Now  is  my  soul  troubled,  and  what  shall  I  say  ? 
Father,   save  me   from  this   hour  ?  but  for  this  cause, 
came  I  unto  this  hour,  Father,  glorify  thy  name."     "  O 
my  Father,  if  it  be  possible,  let  this  cup  pass  from  me, 
nevertheless,  not  as  I  will,  but  as  thou  wilt."     "  O  my 
Father,  if  this  cup  may  not  pass   away  from  me,  except 
I  drink  it,  thy  will  be   done."     Behold  the  blessed  Re- 
deemer, him  who  had  the  Spirit  without  measure,  pray- 
ing for  preservation   from   suffering,  but,   at  the  same 
moment,  sincerely,  and   fervently,  resigning  himself,  to 
the   will  of  his   Father.     We,  like   him,  are   not  to  be 
backward  to  suffer,  nor,  eager  to  gain  enjoyment,  with- 
out regard  to  the  will  of  God,  but,  in  all  things,  must 
seek  his  glory,  and  obey  his  will.     Our  Lord,  whilst  he 
prayed  himself,  urged  his   disciples   also  to  pray,  that 
they  might  be   supported,  and    enabled  to   fulfil   their 
part,  and  admonished  them  to  watch  as  well  as  pray ; 
that  is,  to  use  diligently  the  means  of  obtaining  what  they 
desire,  of  avoiding  the  sin  and  evil,  which  they  pray  to 
be  delivered  from.     "  Watch   and  pray,  that  ye  enter 
not  into  temptation."     The  saints  in   the   Old   Testa- 
ment, were  men  of  prayer,  and  though  of  like  passions 
with  ourselves,  their  prayers  were   heard.     The  saints 
of  the  New  Testament,  were  likewise  men  of  prayer, 
exhorted  by  the   apostle,  to  "  continue  in  prayer,"  and 
to  "  pray  without  ceasing." 

The  next  appointment  to  be  observed,  is,  the  sancti- 
fication  of  the  Sabbath.  The  Sabbath,  was  instituted 
as  a  commemoration,  of  the  completion  of  creation, 
after  which,  God  is  said  to  have  rested  from  his  labour, 
the  work  being  accomplished.  It  was,  therefore,  to  be 
a  day  of  complete  rest,  in  which  no  works,  excepting 


CHRISTIAN    PHILOSOPHY.  283 

those  of  necessity  and  merer,  were  to  be  done.  The 
appointment,  is  contained,  fully,  in  the  fourth  com- 
mandment, and  the  reason  is  there  assigned.  But, 
whenever  the  work  of  redemption  was  accomplished, 
then,  as  that  involved  the  fate  of  creation,  the  day  was 
changed,  the  remembrance  of  the  lesser,  being  compre- 
hended in  that,  of  the  greater  event.  For,  had  there 
been  no  Redeemer,  the  destroyer  had  succeeded  in  un- 
doing the  work  of  God ;  and  the  means  of  restoration, 
were  infinitely  greater  than  those  of  creation,  being 
nothing  less  than  the  sacrifice  of  the  Son  of  God,  the 
Being  who  created  all  things.  As  our  Lord,  rose  from 
the  dead,  on  the  first  day  of  the  week,  that  day  was, 
immediately  after,  kept  holy  by  his  disciples,  as  a  com- 
memoration of  the  resurrection,  and  the  complete  ter- 
mination of  the  glorious  work.  Jesus,  then  might  be 
said,  to  rest  from  his  labour  of  redemption,  as  God  was 
said,  to  have  rested  on  the  seventh  day,  from  the  work 
of  creation.  And,  as  men,  were,  formerly,  to  remem- 
ber the  Sabbath,  as  an  acknowledgment  of  their  rela- 
tion to  God,  as  his  creatures,  and  the  obedient  work- 
manship of  his  hands,  so,  were  they  now,  to  observe 
the  Lord's  day,  as  an  acknowledgment  of  their  relation 
to  him,  as  redeemed  creatures.  As  Jesus,  then  entered 
into  his  rest,  so,  are  they  who  are  united  to  him,  to 
enter  into  a  Christian  rest,  of  which  this  is  symbolical. 
In  the  third  and  fourth  chapters  of  the  epistle  to  the 
Hebrews,  Paul  considers  this  rest  which  belongs  to 
those  who  are  "  partakers  of  Christ,"  and  the  scope  of 
his  reasoning,  is  to  show,  that  "there  remaineth  a 
rest,"  or,  as  it  is  also  translated,  a  keeping  of  Sabbath 
"  for  the  people  of  God."  This  rest  is  not  heaven, 
though  that  indeed  is  an  everlasting  rest,  but  it  is  an 
admission  from  the  law  into  the  gospel,  from  the  fruit- 
less attempt  to  seek  salvation  by  our  own  righteousness, 
into  the  rest  given  by  Christ.  "  He  that  hath  entered 
into  his  rest,  he  also  hath  ceased  from  his  own  works, 
as  God  did  from  his."  The  Lord's  clay,  then,  is  com- 
memorative of  the  Christian  rest,  procured  by  Jesus, 
and  is  to  be  devoted,  to  the  purposes  of  Christian  rest. 
The  Sabbath  appears,  originally,  to  have  been  com- 
memorative of  an  event,  in  which  man  was  entirely 


284  PRINCIPLES    OF 

passive,  and  which  was  completely  past.  It  was  an 
acknowledgment  of  God  as  a  Creator,  and  an  anticipa- 
tion of  Christian  rest,  whilst  the  sacrifices,  were  types 
of  the  mean,  by  which  this  was  to  be  obtained.  But, 
when  Christ  finished  the  work  of  redemption,  there 
was  not  only  a  new  object  of  remembrance  added,  but, 
we  are  to  remember  an  event,  in  which  we  are  not  pas- 
sive altogether,  and  in  which,  we,  through  Christ,  are 
made  partakers.  For,  being  united  to  him,  and  made 
part  of  his  body,  we  do  commemorate  our  own  en- 
trance, with  him,  into  rest.  The  Jews  commemorated 
their  creation,  and  acknowledged  their  Creator,  in  the 
Sabbath,  by  a  strict  state  of  rest.  We  remember  our 
creation,  but,  more  especially,  our  emancipation,  our 
deliverance,  which  was  proved  to  be  complete  by  the 
resurrection  of  our  Lord.  This  view,  points  out  how 
the  Sabbath  is  to  be  observed,  which  is  by  such  a  de- 
gree of  rest,  as  shall  accord  with  the  original  purpose, 
which  is  not  abrogated,  and  by  such  thankfulness,  spi- 
ritual joy,  and  devotion,  as  shall  celebrate  our  deliver- 
ance, and  increase  that  faith,  which  is  declared  to 
be  the  entrance,  into  the  Christian  rest.  It  is  to  be 
observed  in  such  a  manner,  as  to  promote  the  object 
of  the  Redeemer's  work,  and  recall  to  mind,  without 
the  interference  of  secular  concerns,  that  plan  of  sal- 
vation, in  which  we  all  are  interested.  It  is  to  be  set 
apart,  for  preparing  for  that  glorious  state,  opened  to 
our  view,  by  the  resurrection  of  Jesus.  It  is  there- 
fore not  a  fast,  but  a  spiritual  feast,  not  a  gloomy 
day,  but  a  day  of  hope  and  gladness.  It  is  a  day,  ap- 
pointed for  the  public  worship  of  God,  for  edification  in 
the  doctrines,  and  duties  of  our  holy  religion,  for  a  gen- 
eral thanksgiving  for  the  Redeemer.  It  is  therefore  the 
duty  of  every  one,  to  observe  the  Sabbath,  by  a  regular 
attendance  in  church,  and  by  solemnly  joining  in  the 
worship  of  God.  No  excuse  can  be  admitted  for  the 
neglect  of  this  duty,  except  that  of  absolute  necessity. 
Dislike  to  the  minister,  or  a  conceit  that  the  same,  or 
greater,  benefit,  may  be  derived  from  the  private  read- 
ing of  the  Scriptures,  as  from  the  public  preaching  of 
the  gospel,  are  very  futile  excuses.  If  the  minister  do 
not  preach  the  gospel  faithfully,  so  much  the  more  dread- 


CHRISTIAN    PHILOSOPHY.  28ft 

ful  for  himself,  but  that  is  no  authority  for  our  "  for- 
saking the  assembling  of  ourselves  together,  as  the  man- 
ner of  some  is."  We  can  join  in  prayer  and  praise, 
and,  surely,  may  derive  some  advantage  from  the  ser- 
mon, especially,  if  we  pray  earnestly  for  the  blessing 
of  God  upon  it.  Whether  we  consider  the  positive 
command  of  God,  the  nature  of  the  thing  itself,  the  ef- 
fect on  ourselves,  or  the  influence  of  our  example  on 
others,  and  the  responsibility  which  thus  falls  upon  us, 
we  must  admit  the  necessity,  of  a  regular  attendance 
at  public  worship. 

Could  that  veil  be  withdrawn,  which  hides  the  spirit- 
ual world,  from  mortal  eyes,  how  glorious  and  amazing 
a  scene,  should  be  seen  in  an  assembled  church.  Or, 
were  a  saint  of  God  to  be  suddenly  called  hence,  from 
a  worshipping  congregation,  should  not  he  see  the 
whole  house,  filled  with  those  bright  and  holy  angels, 
who  acted  as  ministering  spirits,  to  the  heirs  of  salva- 
tion. Perhaps,  many  departed  saints  might  be  permit- 
ted, there  to  behold  the  worship  of  their  lingering  friends, 
and  share  in  the  service  of  the  angels  toward  them. 
But,  one  more  glorious  and  endeared  object,  should 
rivet  the  attention,  Jesus  the  Son  of  God,  present  by  his 
Spirit,  in  the  midst  of  the  church,  and  commanding  a 
blessing  on  the  ordinance.  Yet,  ah  !  amidst  this  glori- 
ous and  beatific  multitude,  and  even  in  the  presence  of 
the  Holy  High  Priest  of  his  people,  there  is  to  be  seen  a 
throng  of  the  spirits  of  darkness,  the  enemies  of  God 
and  man,  and  these  should  not  be  found  idle  or  con- 
cealed, but  busily  employed,  in  stupifying  and  destroy- 
ing the  souls  of  men.  Amidst  this  spiritual  struggle, 
between  the  angels  of  light,  and  the  powers  of  darkness, 
for  the  salvation  or  destruction  of  mortals,  might  per- 
haps be  beheld,  the  live  coal  from  the  altar,  touching 
the  souls  of  many,  preserving  them  from  the  power  of 
their  adversary,  and  bestowing  peace  and  joy,  and  good 
hope  of  salvation.  And,  could  the  disembodied  spirit, 
now  admitted  to  behold  these  wondrous  things,  and  to 
hear  those  words  of  praise,  which  Paul,  when  he  return- 
ed from  the  third  heaven  to  earth,  could  not  repeat,  still, 
at  the  same  time,  listen  to  the  words  of  the  preacher,  he 
should  find,  that  amidst  all  the  variation  of  language  lie 
24* 


286  tiUNctfLES  op 

employed,  the  address  to  every  individual,  was  this  im- 
pressive sentence,  "  I  have  a  message  from  God  to  thee" 
a  message  of  peace  and  pardon,  a  message  of  entreaty 
or  admonition,  an  earnest  and  merciful  call,  to  accept 
of  a  Saviour,  an  offer  of  free  and  unreserved  grace  and 
reconciliation*  Whatever  were  the  portion  of  scripture 
read,  or  whatever  the  discourse  of  the  preacher,  the  great 
and  divine  Teacher,  by  his  Spirit,  sends  to  each  and  to 
all,  the  message  of  repentance,  and  remission  of  sins. 
And,  could  this  soul,  still  contemplate  the  appearance, 
and  know  aught  of  the  circumstances,  and  thoughts  of  the 
surrounding  hearers,  how  astonished  should  he  now  be, 
at  the  indifference  of  even  the  best  of  those  whom  he  had 
just  quitted,  and  how  amazed  at  his  own  former  coldness, 
toward  Him,  whom  he  now  knows  to  have  done  so  much 
for  him.  But,  alas  !  should  he  not  also  see  some,  alto- 
gether careless  and  indifferent  in  this  holy  assembly, 
with  vacant  look,  and  a  listless  mind,  wandering  over 
all  the  vanities  of  time,  and  of  the  world.  How  would 
he  pity  their  infatuation,  and  lament  to  behold  still  far- 
ther that  effort,  which,  unperceived  by  them,  was  made 
by  the  powers  of  darkness  around  them,  to  stupify  and 
bewilder  their  minds,  and  make  them  deaf  to  the  mes- 
sage sent  to  them,  regardless  of  Him  in  whose  awful 
presence  they  were,  and  of  the  mercy  pressed  upon 
them.  And  should  he  not  see  the  comjjassionating 
angels  around  them,  and  One  still  more  compassionate 
than  the  angels,  deploring,  that  in  this  the  day  of  their 
merciful  visitation,  they  were,  with  contentment  and  self- 
approbation,  committing  the  great  and  perilous  crime, 
of  lightly  esteeming  the  sufferings  of  their  Redeemer. 
There  may,  perchance,  be  some,  to  whom  the  message 
of  grace  and  peace,  is  sent  for  the  last  time.  Jesus, 
offers  himself  once  more,  and  it  is  in  the  book  of  re- 
membrance recorded,  that  at  this  time,  and  in  thi* 
place,  was  freely,  and  earnestly,  and  unreservedly,  ten- 
dered the  gift  of  reconciliation,  which  was  rejected. 
Time  after  time,  it  had  been  presented.  In  public  and 
in  private,  by  the  ordinances  of  the  Sabbath,  through 
the  medium  of  sufferings  of  the  body,  and  afflictions 
of  the  mind,  it  had  been  repeatedly  offered,  and  is  now 
again  made,  but  the  day  of  mercy  is  closing,  and  th« 


CHRISTIAN    PHILOSOPHY.  287 

spirits  of  the  just,  though  ignorant  of  the  designs  of 
God,  may  well  fear,  that  the  decree  hath  now  gone 
forth,  "  Let  him  alone,  he  hath  joined  himself  to  idols." 
There  may  also  be  some  one,  who,  contrary  to  his  usual 
custom,  has  this  day  come  to  church,  or  may  have 
been  led  to  this  particular  assembly,  and  may  have, 
unknown  to  all  around  him,  and  unexpectedly  by  him- 
self, had  specially  directed  to  him,  this  message,  "  Corn* 
unto  me  and  be  saved."  One  sorrowful  heart,  may  be 
saying,  there  is  no  message  for  me,  my  day  of  grace 
is  past,  and  I,  alas !  have  neither  part  nor  lot  in  this 
matter.  The  exhortations,  and  the  consolations  of  the 
preacher,  are  listened  to  in  vain,  but  an  unseen  hand, 
touches  the  mourner,  and  a  voice,  unheard  by  others, 
pronounces  the  joyful  intelligence,  that  Christ  came 
into  the  world  to  save  sinners,  and  a  quickening  and 
comforting  spirit,  pours,  in  the  house  of  God,  a  healing 
balm  into  the  wounded  soul. 

But,  joining  in  the  publio  worship  of  God,  is  only 
a  part  of  the  duty  of  the  Sabbath.  It  is  the  practice, 
with  some,  to  attend  at  church  in  the  morning,  and  to 
amuse  themselves  during  the  rest  of  the  day,  or  spend 
it  in  idleness,  visiting,  perhaps  in  the  sports  of  the  field, 
or  in  gambling  and  dissipation.  Even  many,  of  the 
more  decent  part  of  the  community,  think  themselves 
at  liberty  to  spend  the  afternoon  and  evening,  in  the 
same  manner,  as  on  another  day,  with  the  exception  of 
music  and  cards.  But  we  are  to  sanctify  the  Sabbath, 
and  not  a  part  of  the  Sabbath,  and  there  is  no  argu- 
ment for  employing  a  part  of  the  day,  in  such  a  way 
as  shall  improve  the  mind  in  religious  knowledge, 
and  raise  the  affections  to  God,  which  does  not  apply, 
to  the  employment  of  the  whole  day  in  the  same  way. 
The  duty,  which  belongs  to  that  part  of  the  day,  not 
spent  in  church,  consists  in  the  private  exercise  of 
devotion,  in  the  acquirement  of  that  knowledge,  the 
cultivation  of  those  principles,  which  promote  our  Chris- 
tian progress,  and  in  the  most  important  business  of 
communicating  religious  instruction,  to  our  children 
and  family.  Setting  aside  all  other  considerations,  the 
appointment  of  the  Sabbath,  must  be  useful,  in  con- 
secrating a  portion  of  time,  to  the  more  serious  per- 
formance, of  the  duties  of  religion,  and  a  more  care- 


288  PRINCIPLES    OF 

fill  preparation  for  heaven.  Were  this  left  to  men  them- 
selves, it  is  much  to  be  feared,  that  it  would  be  altoge- 
ther neglected,  and  that  every  day  would  be  spent  alike, 
that  is,  principally,  in  the  cares  and  pleasures  of  the 
world.  It  is,  therefore,  a  most  merciful  institution,  by 
which  men  are  abstracted,  for  a  season  every  week, 
from  the  troubles  and  vanities  of  this  life,  and  are  reliev- 
ed, for  a  day,  from  its  fatigues  and  labours.  We,  ac- 
cordingly, see  the  force  of  what  was  said  by  Jesus, 
who  declared  himself  to  be  "  Lord  of  the  Sabbath." 
"  The  Sabbath  was  made  for  man,  and  not  man  for  the 
Sabbath."  He  was  not  created,  to  perform  certain  ser- 
vices on  that  day,  or  to  observe  it  in  a  particular  man- 
ner, thereby  glorifying  God.  But  it  was  appointed,  for 
his  benefit,  that  the  suspension  of  his  labour,  might  give 
rest  to  his  body,  and  the  exercises  of  religion,  strength 
to  his  mind,  and  that,  thereby,  the  glory  of  God  might 
be  promoted.  These  words  of  our  Lord,  point  out, 
clearly,  the  intention  of  the  Sabbath,  that  it  is  for  the 
benefit  of  man,  as  a  creature  of  God,  and  an  heir  of 
immortality.  Surely,  then,  they  do  not  sanctify  the  Sab- 
bath, and  turn  it  to  their  greatest  advantage,  who  neglect 
public  worship,  who  spend  the  day  in  idleness  or  sleep,  or 
in  amusements,  or  in  transacting  business,  or  arrang- 
ing their  books  and  affairs,  or  in  feasting  or  travelling, 
either  for  pleasure  or  upon  business.  Some  of  these 
modes,  are  chiefly  injurious  to  ourselves.  Some,  are 
injurious  to  others,  by  depriving  our  servants  and  fami- 
lies, of  the  means  of  religious  instruction  and  improve- 
ment, or,  of  that  rest  which  God  hath  given  to  them, 
whilst,  even  the  brute  creation  is  made,  by  travelling,  to 
lose  that  relief  from  toil,  which  humanity  ought  to  grant, 
and  which  God  hath  ordained  for  them.  These  obser- 
vations, however,  do  not  go  to  assert,  that  a  man  is  to 
be  shut  up  in  his  chamber,  or  with  his  family,  alone,  on 
the  Sabbath.  There  is  no  impropriety  in  receiving  the 
visit  of  an  intimate  friend,  or  of  those  in  dependent  si- 
tuations, who  are  engaged  during  all  the  rest  of  the 
week,  provided  that  no  unusual  trouble,  be  thereby  giv- 
en to  the  servants,  and  that  they  be  not  kept  from 
church,  and  that  the  conversation  be  edifying.  Neither 
is  there  any  impropriety,  in  those  who  are  confined   to 


CHRISTIAN    PHILOSOPHY.  289 

sedentary  employments  during  the  week,  taking  the  be- 
nefit of  retired  walking  on  the  Sabbath,  if  the  mind  be 
well  employed,  for  the  thoughts  may  be  as  much  direct- 
ed to  heaven,  in  the  fields  as  in  the  house.     On  this  mat- 
ter, however,  every  one  must  well  consider,  how  far  his 
example,  may  encourage  others,  to  idle  strolling,  and 
how  far  he  acts  right  in   going   abroad.      One  thing  is 
clear,  that    frequenting   public  walks,  can,  on  no    good 
principle,  be  justified.     In  all  things,  there  is  more  ha- 
zard, in  going  beyond,  than  on  keeping  within,  the  limit 
declared  by  conscience,  to   be  consistent  with  the   pur- 
pose,  for   which  the  Sabbath  was  vouchsafed   to  man. 
Lastly,  the  Sabbath  is  not  sanctified  by  those  who  pe- 
ruse books  of  amusement,  or  even  of  instruction,  which 
have    no   relation   to   religion.      This  is    not  a   day  for 
studying  mathematics,  politics,  or  chemistry,  though  all 
of  these  may  improve  the  mind  in  knowledge.     Nor  is 
it  a  day  for  holding  meetings,  to  converse  on    learned, 
far  less  on  frivolous  subjects,  neither  of   which  promote 
the  grand  designs,  for  which  the  Sabbath  was  made   for 
man.     The  Sabbath  was    given  to    man   in  mercy — in 
mercy  both   to  body  and  soul.     It   is  a  day  of  thankful 
remembrance  of  the  resurrection  of  our   Lord,  and   of 
his  triumph  over  death,  and  him  who  had  the  power  of 
death.     It  is  a  day  of   gladness,  a  day    set    apart   from 
the   world,    for  the    purposes    of    heaven,    a   day,     in 
which   the    disciples  of    Jesus,   come    and    behold   the 
place  where  he   lay,  and  rejoice  in  the  fulness,  and  the 
perfection,  of  his  atonement.     It  is  a  day,  which  they 
devote  to  his  service,  by  remembering  all  that  he  did  for 
them  on  earth,  and  meditating  on  what  he  is  still  doing 
for  them,  in  heaven.     It  is  a  stated  day  of  refreshment, 
in  their  journey  through  the  world,  when  they  withdraw 
from  its    cares,  and  connect   themselves,  more    closely, 
with  that  happy  eternity,  on  which  they  hope  to  enter. 
It  is  as  much  the  privilege,  as  it  is  the  duty,  of  man  to 
consecrate  the  Sabbath,  to  purposes  specially  connected 
with  the  ground  of  its  institution.     I  know  not  any  argu- 
ment which  can  be  brought  forward,  in  support  of  alien- 
ating this  day,  from  the  purpose  for  which  it  was  bestow- 
ed, and  transferring  it  to  the  service  of  this  world,  and 
mere  temporal  pursuits,  however  innocent,  and  even  use- 


290 


PRINCIPLES    OF 


fill,  these  may  abstractly  be.  There  is  a  time  for  every 
thing,  and  God  has  given,  in  his  mercy,  this  day  to  man, 
in  connexion  with  the  work  of  redemption.  Every  one 
ought  to  inquire,  whether  he  be  employing  this  precious 
gift,  in  the  manner  intended,  and  whether  engaging  in  the 
works  of  commerce,  the  labours  of  literary  study,  the 
amusement  of  light  reading,  be  devoting  this  day,  to  a 
commemoration  of  redemption,  and  a  preparation  for 
the  abode  of  the  redeemed. 

We  are  not  only  to  sanctify  the  Sabbath  ourselves, 
but  be  careful  that  our  children,  and  every  member  of 
our  family  observe  it  also.  It  is  peculiarly  our  duty,  to 
train  up  our  children,  in  a  reverence  for  the  Sabbath, 
both  by  precept  and  example,  and  we  never  ought,  in- 
tentionally, to  place  either  them,  or  ourselves,  in  situa- 
tions, where  we  are  sure,  that  the  Sabbath  must  be  dis- 
honoured. The  connection  between  good  conduct,  not 
to  say  a  religious  principle,  and  the  observance  of  the 
Sabbath,  is  so  striking,  that  this  consideration,  alone, 
ought  to  determine  every  one  to  keep  up,  as  far  as  he 
can,  a  respect  for  that  day.  Nor  ought  it  to  be  forgot- 
ten, that  of  those  who  have  been  notorious  for  their  pro- 
fligacy, or  brought  to  public  punishment  for  their  crimes, 
the  greatest  number  have  acknowledged,  that  the  first 
step,  to  their  unhappy  conduct,  consisted  in  profaning 
the  holy  Sabbath. 

The  next  ordinances  to  be  considered,  are  the  sacra- 
ments, consisting  of  Baptism  and  the  Lord's  Supper. 
A  sacrament,  is  a  symbol  or  a  sensible  sign  and  repre- 
sentation, of  some  spiritual  benefit,  or  mean  of  salvation, 
at  the  same  time  that  it,  also,  becomes  a  solemn  avowal, 
on  the  part  of  the  participant,  of  his  engaging  to  serve 
the  Lord  and  accept  of  his  grace.  Indeed,  it  is  from 
this  last  purpose,  that  the  name  is  given,  sacramentum 
being  the  word,  chiefly,  used  for  the  oath  of  allegiance 
taken  by  soldiers.  The  sacraments  of  the  Jews,  Avere 
circumcision  and  sacrifices,  which  marked  them  as  a  pe- 
culiar people,  and  typified  the  mystery  of  redemption. 
The  sacraments  of  the  Christian  church,  are  not  bloody, 
the  precious  blood  of  Jesus  having  now  actually  been 
shed.  As  baptism,  is  an  ordinance,  in  which  we  partic- 
ipate in  infancy,  it  is  not  necessary  to  enforce  it  here, 


CHRISTIAN    PHILOSOPHY.  201 

as  a  duty  to  be  observed,  it  being  understood  to  have 
been  performed  towards  us,  by  our  parents  already.     I 
shall,  therefore,  pass  over  tins  subject,  with  merely  stat- 
ing1, that  the  sacrament  of  baptism,  represents  our  being 
buried  with  Christ.     "  Know  ye  not,  that  so  many  of  us, 
as  were  baptized  into  Jesus  Christ,  were  baptized  unto 
his  death.     Therefore,  we  are  buried  with  him,  by  bap- 
tism, unto  death,  that,  like  as  Christ  was  raised  up  from 
the  dead,  by  the  glory  of  the   Father,  even  so,  we  also 
should   walk   in   newness   of  life."      It   represents  the 
washing  of  the  soul  from  sin,  by  the  blood  of  Christ,  for, 
those  who  are   baptized,  are  "  baptized  in   the  name  of 
Christ,  for  the  remission  of  sins,"  who  is  said,  to  have 
loved  the  church,  and  given  himself  for  it,  that  he  might 
sanctify  and   cleanse  it,  with   the  washing  of  water,  by 
the  word,  in  order  to  present   it  blameless  and  without 
spot.     It  represents,  the  union  of  the  soul  to  Christ,  and 
its  forming  a  part  of  his  spiritual  body.     "  For,  by  one 
Spirit,  are  we  all  baptized,  into  one  body."     It  repre- 
sents the  regeneration,  and  consequently  sanctification, 
by  the  Spirit,  being  saved,  not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy,  "by 
the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost."     It  represents  our  resurrection  unto  life.     "For, 
if  we  have  been  planted  together  in  the  likeness  of  his 
death,  we  shall  be  also,  in  the  likeness  of  his  resurrec- 
tion."    "  The  like  figure,  whereunto,  (viz.  Noah  "sav- 
ed by  water,")  even  baptism,  doth  also  now  save  us,  not 
the  putting  away  the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience,  toward  God,  by  the  resurrection  of 
Jesus  Christ."     Baptism,  then,  is  not  merely  an  admis- 
sion into  the  Christian  church,  not  merely  being  made 
a  member  of  the  church  on  earth,  but  is  a  sign  and  seal 
of  the  covenant   of  grace,  and  of  our  being  united  to 
Christ,  and  consequently,  made  partakers  of  the   bene- 
fits of  his  death  and  resurrection.     It  superseded  "  the 
sign  of  circumcision,  a  seal  of  the  righteousness  of  the 
faith"  which  Abraham   had,  and  continues,  for  ever,  to 
be  a  sign  of  our  adoption  into  the  number  of  the  chil- 
dren of  God.     "  For  ye  are  all  children  of  God,  by  faith 
in  Christ  Jesus.     For  as  many  of  you  as  have  been  bap- 
tized into  Christ,  have  put  on  Christ." 


292  PRINCIPLES    OF 

It  becomes  parents  and  sponsors,  to  consider,  the 
»olemn  obligations  they  come  under  before  God,  to  per- 
form the  promise,  of  educating  children  in  the  know- 
ledge of  the  Lord ;  and,  as  they  have  been  admitted 
members  of  the  visible  church,  endeavouring  to  make 
them,  also,  seek  to  become  members  of  the  body  of 
Christ. 

It  becomes  every  one,  arrived  at  the  years  of  dis- 
cretion, to  take  the  vows,  made  at  baptism,  on  himself, 
and  renew  his  covenant  with  the  Lord.  He  ought  to 
consider,  seriously,  the  ends  for  which  Christ  instituted 
this  sacrament,  and  what  it  represents  ;  and  endeavour, 
by  earnest  prayer,  through  faith,  to  obtain  those  bless- 
ings, signified  and  sealed,  to  him  in  that  institution,  and 
which  I  have  briefly  mentioned.  Let  him  recollect,  that 
if  he  be  dead  with  Christ,  then,  he  is  no  longer  to  live 
unto  himself.  If  he  be  buried  with  Christ,  he  is,  with 
him,  to  rise  to  newness  of  life.  If  he  be  washed  in  the 
laver  of  regeneration,  let  him  take  care,  to  keep  him- 
self unspotted,  amidst  the  pollutions  of  the  world.  If 
he  be  baptized  into  Christ,  let  him  be.  conformed  to 
his  image,  and  derive  all  his  strength,  for  overcoming 
sin,  and  promoting  holiness,  from  the  death  and  resur- 
rection of  Christ. 

The  other  sacrament,  in  the  Christian  church,  is  the 
Lord's  Supper.  This  was  instituted  by  our  Redeemer, 
on  that  night  in  which  he  was  betrayed.  He  appointed 
bread  and  wine,  to  be  used  as  a  commemoration,  of  his 
broken  body  and  shed  blood,  as  a  remembrance  of  his 
sacrifice,  and  of  his  atonement.  During  a  long  course 
of  ages,  innocent  victims  had  been  sacrificed,  as  an  ex- 
piation of  human  guilt,  and  which  were  acceptable  to 
God,  and  useful  to  man,  only,  in  so  far,  as  they  were 
types  of  that  sacrifice,  which  Christ  was  to  offer  for  sin. 
The  period  had  now  arrived,  when  these  were  to  be 
consummated,  in  the  event  which  they  anticipated.  All 
things  were  prepared,  and  the  night  had  now  set  in, 
which  had  been  foretold  by  many  prophets,  and  appoint- 
ed by  God,  from  the  beginning  of  the  world.  Jesua, 
was  to  make  a  voluntary,  and  complete,  expiation  for 
sin,  and  the  sacrifices  of  innocent  animals,  were  now  to 
eease.     Their  blood  was  not   now  required  to  sprinkle 


CHRISTIAN    PHILOSOPHY.  293 

the  sinner,  for  the  blood  of  Jesus,  which  it  represented, 
was  on  the  morrow  to  be  shed.  A  new  ordinance  was 
instituted  by  Christ,  not  to  be  a  type  of  what  was  to 
follow,  but  a  commemoration  of  the  glorious  event,  to 
the  latest  period  of  time.  It  was  intended  to  show  forth 
the  Lord's  death,  and  is  an  acknowledgment  on  the 
part  of  the  communicant,  of  his  reliance  on  the  atone- 
ment made  by  Jesus,  and  of  his  persuasion  that  it  alone, 
can  save  him  from  punishment.  He  also  believes,  that 
as  he  partakes  of  the  symbols  of  the  body  and  blood  of 
Jesus,  so  is  it  necessary  to  his  salvation,  that  he  be  a 
partaker  of  the  body  of  Christ,  being  united  to  him, 
and  animated  with  his  Spirit.  He  likewise  professes, 
that  as  bread  and  wine,  are  nutriment  to  the  body,  and 
impart  vigour  unto  it,  so,  through  that  bread  which 
came  down  from  heaven,  he,  only,  can  derive  spiritual 
strength,  and  the  cordial  comfort  of  the  Spirit.  He 
lastly  professes,  his  sincere  and  fervent  desire  to  be  sav- 
ed, by  the  grace  of  God,  in  that  way  which  infinite  wis-' 
dom  and  mercy  hath  appointed  ;  and  he  solemnly  ac- 
cepts of  the  offer  of  salvation,  through  Christ,  and  de- 
votes himself  to  his  service.  The  sacrament,  in  itself, 
is  of  no  efficacy,  for  it  may  be  partaken  of  by  a  wicked 
man,  without  making  him  better.  It  is  only  useful  to 
those,  who  celebrate  it  with  knowledge,  humility,  faith, 
and  love,  and  to  them,  it  is  only  useful,  by  the  blessing 
of  God  upon  it. 

The  passover  amongst  the  Jews,  bore  the  nearest  re- 
semblance, to  the  sacrament  of  the  Lord's  Supper,  for 
it  commemorated  a  deliverance,  but  it  was  a  deliver- 
ance by  blood,  that  house  alone  being  safe,  on  which 
the  blood  of  the  paschal  lamb  was  found.  Christians 
remember,  in  this  institution,  their  deliverance,  and, 
that  it  was  accomplished,  only  by  blood.  Jews  and 
Chiistians  agree  in  this,  that  without  shedding  of  blood, 
there  is  no  remission  of  sin.  The  Jew,  who  trusted 
for  acceptance  and  forgiveness,  without  the  blood  of 
atonement,  and  the  Christian,  who  hopes  for  salvation, 
without  the  sacrifice  of  Christ,  are  both  equally  deluded. 
No  man  can  expect  to  be  saved,  in  any  other  way,  than, 
on  account  of  the  obedience  and  sufferings  of  Jesus 
Christ ;  and  this  sacrament  is,  expressly,  appointed  as 
25 


294  PRINCIFLES    OF 

a  profession  of  this  belief,  and  is  to  the  Christian,  a  most 
solemn  and  indispensable  duty.     He  is,  at  all  times,  to 
be  animated  with  faith  in  the  sacrifice  of  Jesus,  but  in 
this  ordinance,  he  more  solemnly  declares  before  men, 
spirits,  and  God,  his  sole  reliance  on  the   perfect  work 
of  Christ,  and  his  fixed  desire  to    become   his  true  dis- 
ciple.   The  celebration  of  this  sacrament,  is  not  optional, 
for  it  is  binding  on  every  Christian.     It  was  the  dying 
command  of  Jesus,   that  it  should  be  observed,    and  it 
was  the  anxious  desire  of  his  followers,  to    observe   it 
frequently.     Ifit.be  inquired  who    are  to  observe  it,  I 
reply,  all  who  are  Christians.     There  is  no  exception, 
it  was  a  general  and  positive  command.     The  appoint- 
ment is,  "  do  this  in  remembrance  of  me."     He,  then, 
who  is  a  Christian,   must  observe  it,    and  he  who  doth 
not  observe   it,  is  not   a  Christian,   and  doth    not  love 
Him,  who  said,   "  If  ye    love  me,  keep  my  command- 
ments."    A  Christian,  is    not  merely  to   keep  the  com- 
mandments, contained  in  the    moral  law,  and  to  main- 
tain a  general  principle  of  love    and  obedience,  but,  he 
is  to  observe  every  ordinance,  appointed  by  God.    Sure- 
ly, this  command,  given,  just,  as  our  Lord  was  about  to 
enter,  upon  his   last   sufferings,    his  atoning  sacrifice, 
and  which  relates  to  an  ordinance,  which  so  manifestly 
expresses  the  great   doctrines   of  salvation,  cannot  be 
neglected  by  any  one,  who  professes  to   love  Jesus,  and 
to  be  called  by  his  name.     But  it  may  be   urged,  that 
this  is  an  ordinance  instituted  for  disciples,  and,  there- 
fore, that  none,  who   are  not  of  the  household  of  faith, 
dare  partake  of  it.     Now,  if  this  be  brought  forward  by 
any  man  as  an  excuse,  I  would  have  him  consider,  that 
he  who  is  not  of  the  household  of  faith,   never    shall  be 
admitted  into   heaven,  and,  therefore,   he  professes  his 
belief,  that  he  shall  not  enter  into  that  blessed  place. 

He  who  lightly  esteems  the  Lord's  Supper,  and  who 
does  not  partake  of  it,  either  from  indifference,  or,  from 
a  sense  of  his  having  no  active  desire  to  be  a  Christian, 
does  afford  convincing  proof,  that  he  has  no  hope  of 
heaven  ;  not  that  this  sacrament  is  of  any  virtue  in  it- 
self, or  is  a  viaticum  or  passport  to  heaven,  but,  because 
his  state  of  mind,  is  as  opposite  to  that  required  for 
heaven,  as  it  is  for  participating  in  the  Lord's  Supper. 


CHRISTIAN    PHILOSOPHY.  295 

I  would  wish  every  man,  seriously,  to  consider  this  fact, 
and  if  he  be  convinced  that  he  cannot,  safely,  approach 
the  Lord's  table,  it  is  indeed  time  that  he  begin  a  pre- 
paration. Who,  then,  are  invited,  nay,  commanded  to 
celebrate  this  ordinance  1  I  reply,  all  who  believe  that 
Jesus  is  the  Saviour  of  sinners ;  all  who  have  faith  in 
him  as  their  Redeemer.  But  how  shall  a  man  know, 
if  he  have  that  living  active  faith,  winch  is  distinguish- 
ed from  simple  assent  to  evident  truth  ?  I  answer,  by 
its  producing  love,  and  he  will  know  whether  he  love 
God  and  Christ,  not  only,  by  his  consciousness  of  his 
own  affections,  but  also,  by  his  anxiety  to  serve  God ; 
for  Jesus  himself  hath  given  this  test,  "  If  ye  love  me 
keep  my  commandments."  The  question,  then,  may 
be  answered,  by  every  one,  who  examines  his  own 
heart  and  inclinations.  He  must  know,  whether  he 
feel  love  to  God,  and  a  desire,  from  that  principle,  to 
serve  him.  He  may  be  sensible  of  the  great  coldness 
of  his  affection,  the  truly  imperfect  state  of  his  service, 
the  innumerable  breaches  of  the  holy  law  of  God. 
But  yet,  amidst  all  these  humbling  circumstances,  he 
does,  nevertheless,  feel  love  to  God  ;  and,  however  fee- 
ble it  maybe,  he  may  not,  without  untruth,  deny  it,  but 
can  say,  "  Lord,  thou  knowest  all  things,  thou  knowest 
that  I  love  thee."  While  he  says  so,  the  sense  of  his 
unworthiness,  and  the  languor  or  coldness  of  his  affec- 
tion, penetrate  him  so,  that  he  almost  doubts,  whether 
he  hath  not  deceived  himself,  by  a  momentary  impulse, 
when  he  uttered  that  appeal ;  but,  still,  he  does  feel 
that  he  hath  a  spark  of  love,  and,  by  the  grace  of  God, 
he  obtains  the  witness  of  the  Spirit  of  God  within  him, 
that  he  is  not  deceived.  For,  the  view  he  hath  of  his 
languid  affection,  is  accompanied  with  a  desire  to  God 
that  it  might  be  otherwise ;  and  his  prayer,  through 
Christ,  is  not  unanswered,  but  the  Spirit  of  love  him- 
self, animates  with  more  or  less  fervour,  the  praying 
soul.  Weakness  of  faith,  coldness  of  love,  a  sense  of 
sin,  are  no  objections  to  the  participation  of  this  ordi- 
nance. It  is  a  mean  of  strengthening  faith,  exalting 
love,  and,  as  to  the  sense  of  sin,  it  will  not,  indeed,  di- 
minish that,  but  it  will  show  the  remedy,  and  convince 
the  sinner  of  its  divine  efficacy  and  power.     There  is  a 


296  PRINCIPLES    OF 

general  command,  or  universal  invitation,  "  whosoever 
will  let  him  come."  Let  no  man  absent  himself,  unless, 
he  be  determined  to  stay  away  from  heaven  also.  What- 
ever his  past  life  may  have  been,  however  weak  his 
faith,  let  him  prepare  for  this  sacrament,  and  come 
humbly  to  the  table  of  the  Lord.  If  he  appear  with 
earnest  prayer,  with  humility  of  heart,  and  a  knowledge 
of  the  nature  of  the  institution,  and  the  comfortable 
doctrines  it  teaches,  he  shall,  by  the  blessing  of  God, 
fund,  here,  his  faith  increased,  his  love  animated,  his  de- 
sire to  serve  God  strengthened,  and  every  good  senti- 
ment confirmed.  The  very  reason,  which  keeps  back 
a  sinner,  who  is  not  insensible  of  his  sin,  and  of  the 
way  of  escaping  from  its  power,  and  from  its  punish- 
ment, is  that  which  ought  to  draw  him  forward.  For,  he 
comes  to  remember  Jesus,  who  died  for  even  the  chief 
of  sinners,  who  is  able  to  save,  unto  the  uttermost,  all 
who  come  unto  him,  and  who  will,  in  no  wise,  reject 
anv  who  come.  He  here  contemplates,  more  nearly, 
that  astonishing  mean,  by  which  he  is  redeemed,  and, 
surely,  cannot  expect  to  apply  to  the  fountain  of  mercy, 
through  Jesus,  under  more  favourable  circumstances  to 
himself,  than,  when  he  is  fulfilling  the  dying  injunc- 
tion of  his  Lord,  and  beseeching  forgiveness  and  sancti- 
fioation,  over  the  symbols  of  the  broken  body,  and  shed 
blood,  of  his  Redeemer. 

As  Jesus,  came  not  into  the  world,  to  call  the  right- 
eous, but  sinners,  so  his  ordinances  are  not  instituted  for 
those,  who  are  satisfied  with  their  own  goodness,  but 
fi»r  those,  who  are  sensible  of  their  wickedness,  and 
their  need  of  a  Saviour.  All  who  desire  to  be  saved  by 
Jesus,  are  invited  to  remember  him,  and  no  wedding 
garment  is  required,  but  that  of  faith  in  his  redemption. 
All  who  believe  in  Jesus,  as  a  Saviour,  and  whose  belief 
is  so  sincere  and  active,  as  to  influence  the  will  and  the 
heart,  to  produce  love,  and  an  endeavour  to  obey  the 
law  of  God,  in  a  dependence  on  the  assistance,  and 
sanctifying  influence  of  his  Spirit,  may  partake  of  this 
ordinance,  nay,  are  commanded  to  partake  of  it. 

As  it  is  an  ordinance  of  peculiar  solemnity,  instituted 
Hinder  most  impressive  circumstances,  and,  with  the  bless- 
ing of  God,  of  great  benefit  to  the  soul,  it  is  the  duty 


CHRISTIAN    PHILOSOPHY.  297 

of  every  one,  to  prepare  for  the  celebration  of  it,  that 
he  may  derive  the  expected  advantage.     Now,  in  doing 
so,  his  first  and   great  object,  is  to  obtain  a  just  notion 
of  the  evil   of  sin,  and  its   extreme    hatefulness   in  the 
sight  of  Gfod.     He  must  consider,  that  as  God  is  infinite 
in  purity  and   holiness,   so  his   hatred  to  sin  must   also 
be   infinite,  and,  consequently,  great  beyond  the   power 
of  imagination  to  conceive.    His  next  object,  is  to  possess 
a  just  opinion  of  his  own  nature,  and  of  the  sinfulness  of 
his  heart.     He  is  to  consider,  the  original  depravity  of 
his  nature,  and  the  repeated  and  innumerable  transgres- 
sions, he  hath  been   guilty  of,  and,  especially,  his  want 
of  love  to   God,   who  is  infinitely  worthy   of  it.     Let 
him  then  reflect,  that  if  sin  be  infinitely  hateful  to  God, 
he,  as  a  sinner,  must  be  so  also,  and  be  obnoxious  to  his 
wrath   and  indignation;    and   surely,  if  anything  can 
humble  the  pride  of  man,  and  cut  down  hi$  hopes  of  be- 
ing saved  by  his  own  acts,  it  must  be  the  reflections  which 
arise,  from  this  view  of  the  nature  of  sin,  and  its  person- 
al application  to  himself.    If  these,  do  not  make  him  cry 
out,  "  God  be  merciful  to  me  a  sinner,"  nothing  else  can. 
It  is  in  this  state  of  mind,  that  he  beholds  with  peculiar 
eagerness,  the   sacrifice  offered  on  Mount  Calvary.     It 
is  in   the   darkness    with   which    he   is   surrounded,    in 
the  deep  abasement  in  which  his   soul  is  plunged,  that 
he  hails   with  transport,  the   glorious   light  of  the  gos- 
pel, and  welcomes  the   gracious  offers  of  salvation,  and 
forgiveness,  through  the  blood  of  Jesus.     From  the  con- 
templation of  his  own  guilt,  then,  he  is  led  to  an  earnest 
consideration,  of  the  means  by  which  he  is  saved,  even,  by 
the  grace  of  God  in  giving  him  a  Saviour.     His  mind 
fixes  on  Jesus,  and  he  beholds  him  as  a  priest,  as  a  pro- 
phet, as  a  king.     Through  faith  in  Jesus,  he  lays  firm  hold 
on  the  hope  of  salvation.     He  believes,  that  he  is  able  to 
deliver  him,  from  the  love  and  dominion  of  sin,  as  well  as 
from  its  punishment,  and,  by  his  Spirit,  to  enlighten  and 
sanctify  his  soul.     He  examines  his  own  heart,  looks  into 
it,  for  the  purpose  of  knowing  his  errors,  and  reforming 
his  life.     He  makes  humble,  and  full  confession  of  all  his 
guilt,  to  his  heavenly  Father,  beseeching  his  forgiveness 
through  Christ,  and  his  grace  to  avoid  sin  hereafter.     It 
is,  by  dwelling  on  the  doctrines  of  the  gospel,  that  he  is 
25* 


5698  PRINCIPLES    OY 

filled  with  contrition  for  his  sin,  an  earnest  hatred  to 
it,  and  a  desire  to  live  in  holiness,  that  he  sees  the  ne- 
cessity of  a  Redeemer,  and  that  Jesus,  is  the  Redeemer 
suited  to  his  necessities.  The  consideration  of  what 
he  hath  done,  and  promises  to  do  for  him,  fills  his  soul 
with  faith,  love,  and  hope  ;  and,  with  a  thankful  humble 
heart,  he  commemorates  that  event,  on  which  he  places 
Ids  sole  reliance.  With  this,  he  joins  most  earnest  and 
frequent  prayer,  for  the  sanctifying,  and  strengthening, 
influences  of  the  Divine  Spirit,  and  in  all  his  medita- 
tions, in  all  his  reflections  and  preparations,  his  thoughts 
arise  to  God  in  prayer,  and  his  expectations,  are  from 
las  Holy  Spirit.  He  goes  to  the  Lord's  table,  to  ac- 
knowledge there  his  sin  and  misery — his  desert  of  pun- 
ishment. He  goes,  to  offer  his  grateful  thanks,  for  the 
Saviour  who  is  given  to  him,  to  express  his  belief,  that 
he  can  only  be  saved  by  Jesus,  and  that  Jesus  is  able, 
and  willing,  to  save  him  from  all  his  transgressions. 
He  goes,  to  profess  his  reliance  on  Him  alone,  and  to 
devote  himself  solemnly  to  Him,  as  one  of  his  redeem- 
ed people.  He  goes  to  solicit  his  promised  spirit,  and 
to  pray  for  strength,  to  finish  his  period  of  probation. 
He  goes,  as  a  guilty  creature,  to  beseech  pardon — as  a 
weak  creature,  to  seek  for  strength — as  a  miserable 
creature,  to  obtain  comfort — as  a  dying  creature,  to  look 
for  immortality.  He  goes,  in  obedience  to  Christ's 
command,  but  he  goes  willingly,  and  with  thankfulness. 
He  goes,  to  profess  his  cordial  faith  in,  and  to  feel  the 
truth  of,  all  the  doctrines  relating  to  salvation.  He 
goes,  to  receive  Christ  as  his  Saviour,  to  give  himself 
to  him  as  a  willing  subject.  He  goes,  to  be  made  one 
with  Christ,  to  live  in  Him,  and  by  Him,  and  to  receive 
rhrough  Him,  the  Holy  Spirit,  that  he  may  obtain  spi- 
ritual gifts,  and  bear  the  fruit  of  his  Spirit.  As  Jesus, 
an  his  interesting  prayer,  addressed  the  Father,  saying, 
"••  I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one" — "  that  they  also  may  be  one  in  us,"  so, 
he  goes  to  obtain  this  blessing  through  faith,  and  that 
God  the  Father  may  love  him  as  a  child,  seeing,  he  m 
united  to  Christ,  who  prayed  for  this  paternal  love, 
"  that  the  love,  wherewith  thou  hast  loved  me,  may  be 
ia  them,  and  I  in  them."     All  these  blessings,  he  goes* 


CHRISTIAN    PHILOSOPHY.  295 

to  the  Lord's  table   to  partake   of,  not   that  he  receives 
them,  there,  for  the  first  time,  or,  that  he  receives  them 
on  account  of  any  virtue  in  the  sacrament  itself;  but  1m* 
has  them,  there,   renewed   to   him,  and  has  his  faith  in- 
creased, and  his   love   exalted,  by  the  blessing  of  God, 
upon  an   ordinance,  which  so  immediately  represents, 
the  grand  and  sole  foundation  of  all  his  hope — the  death 
of  Jesus  Christ.     He    who  partakes   of  this   ordinance, 
without  reverence,  without  faith  and   love — he  who   i* 
ignorant  of  the  doctrines  of  the  gospel,  and  whose  life 
is  not  influenced  by  its  principles — he  who  receives  not 
Jesus,   as  his  only   Saviour,   and   gives   not   himself  to 
Him,  as  his  faithful,  loving,  obedient  subject,  eateth  and 
drinkcth  unworthily,   not   discerning  the    Lord's  body, 
and  bringeth  judgment,  instead  of  blessing,  en  himself. 
Jt  is  the  desire  of  a  Christian,   to  have  at  the   Lord's 
table,  more  clear,  lively,  and  impressive  views  of  the 
love  of  God,  and  his  obligations  to  him  ;  to  have,  there- 
by, his  faith  increased,   by  the  influence  of  the  Spirit, 
and  to  obtain,  thus,  greater  strength  for  the  remainder 
of  his  journey.     But   these   advantages  are  not   always 
proportioned,   to   the  keenness  of  the  feeling.     Some, 
enjoy  feelings  of  love,  gratitude,  and  joy,  which  almost 
overpower  them,  which   fill  the  whole   soul    and  heart, 
and  bring  tears  into   the  eyes.     At   another  time,  these 
same  persons,  partake  of  this   ordinance  with  less  feel- 
ing,   perhaps    with  so  little,   that  they   fear,  from    ti>e 
coldness   of  their  affections,  that   their   love   is  almost 
gone.     But  let  no  man  judge  of  the   state  of  his   soul, 
merely,  by  the  acuteness  of  his  feelings  at  a  particular 
time.      Let   him    not,   on    the    one   hand,    trust  to   the 
strength  of  the  passions,    nor,  on  the  other,  be  discour- 
aged, though  his  heart  do  not  burn  within  him.     I  have, 
in    a  former  part  of  this  work,  considered  devotional 
feeling,  and  the  influence   of  the  passions  on    religion  ; 
and,  therefore,  on  the  present   occasion,   I   shall   only 
add,    that   although   faith    always  produces  good   fruit, 
yet,  it  does  not,  uniformly,   bring   forth  the  same  fruit. 
It  may  not,  at  this   particular   time,  produce    "joy  un- 
speakable, and  full  of  glory  ;"  but  it  will  produce,    a 
steady  reliance  on  the  promise  of  God,  to  give  eternal 
life,  through  Jesus.     How  the  prospect  of  that  life,  and 


300  PRINCIPLES    OF 

of  the  means  by  which   it  hath  been  procured  to  man, 
may  affect  the  mind,  depends  not  only  on  a  variety  of 
circumstances,  connected  with   the  previous,  and   pre- 
sent, state  of  the  mind,  but  also,  on  the  influence  of  the 
Spirit  of  God,  who  alone  can  give  communion  with  the 
Trinity.      There    are    cordial    moments    of   rejoicing, 
there  are  happy  feelings  of  warm  love  and  attachment; 
but  let  not  those,   who   have  not    enjoyed  these,  at  the 
Lord's  table,    become  desponding  ;  for,  a  calm,  steady, 
hope  and  dependence,  on  the  power  of  Christ,  is    as 
much  a  work   of  the  Spirit,  as  those  keen  devotional 
feelings  are,  the  absence  of  which  they  regret.     If  these 
be  withheld,    it  is  for  some  good  purpose  ;  and,  in  par- 
ticular,  a   languor  of  affection,   calls   for  greater  dili- 
gence, and  more  earnest  prayer.     It   calls   for  a  more 
serious  consideration  of  the  evil  of  sin,  and  more  careful 
examination  of  our  guilt,  by  which  we  see,  more  strong- 
ly, the  necessity  of  the  interference  of  Christ.     A  true 
picture  of  our  own  depravity,  and  weakness,  on  the  one 
hand,  and  of  the   price  paid  for  our  salvation,  on  the 
other,   must,  if  the  soul  earnestly  pray  for  this  salva- 
tion, and    the   benefits   which   accompany  it,    produce 
love  and  gratiude  ;  "  for  to  whom  much  is  forgiven,  the 
same  loveth  much."     The  coldness  of  our  love,  and,  by 
consecmence,    the    languor    of  our    affections,    proceed 
from  the  deceitfulness  of  sin,  which  appears  less  terrible 
and  deformed   than  it  really  is.     If  the  load  have    not 
been  great,   from  which  we  are  relieved,  if  the  danger 
do  not  appear  extreme,  from  which  we  have    been  de- 
livered, it  is  not  to  be  wondered,   that  we   should   not 
feel  much  love  and  gratitude.     If  the  mind  be  engrossed, 
with   worldly   schemes  and  temporal   desires,  it  is  not 
amazing  that  the  soul  should  not  be  animated  with  joy, 
in  the   hope    of  heaven.     Let  those,  then,    who  desire 
communion  with  God,  pray  earnestly  for  the  Spirit   of 
Christ,  that  they  may  see  their  guilt,  and  form  just  no- 
tions of  the   danger  of  sin,  of  the  way  of  life,  and  of 
the  superiority  of  eternity  over  time. 

Christ,  was  the  Paschal  Lamb,  and  the  atoning  sac- 
rifice, which  gave  all  the  Mosaic  institutions  life  and 
efficacy.  Having  no  need  himself  of  atonement,  it 
may  be  asked,  with   what   spirit,  and  in  what  view,  did 


CHRISTIAN    PHILOSOPHY.  301 

he  conform  to   the  law,  and   partake  of  the  passover. 
The  command  to  do   so,  was  imperative  on  every  Jew, 
and,   therefore,    as   a  mark   of  obedience  to  the   law, 
and  conformity  to  the  will  of  God,  he  fulfilled  all  that 
was  required.     But,    besides  this  reason,  was  not  there 
one  peculiar  to  himself,  namely,  testifying,  thereby,  in 
his   human    nature,    his    unshaken    confidence,   in    the 
promise  of  God,   and  in  the  final  success  of  his  mission. 
Christ,  not  only  was  obedient   to  the  death,   but   to  all 
things  during  life  ;  and  this  conformity  to  the  ordinan- 
ces, and  perfect  reliance  on  the  faithfulness  of  God,  con- 
stituted part  of  his  imputable  righteousness,  as  certain- 
ly, as  his  resistance  of  the  temptation  of  the  devil.    When 
about  to  eat  of  the  passover,  for  the  last  time,  he  express- 
ed the  strong  desire  he  had  to  partake  of  it  then,  which 
seems  to  have  been  more  fervent  and  more  feeling,  than 
on  any  former  occasion.     "  With  desire,  I  have  desired, 
to  eat  this  passover  with  you,   before  I  suffer."     What 
was  the  cause  of  this  strong  and  earnest  desire  ?     WTas 
it  not  because  he  was  just  on  the  eve,  of  accomplishing 
the   great  deliverance,  which  it  typified.     "  For  I  say 
unto  you,  I  will  not   eat  any   more   thereof,  until,  it  be 
fulfilled   in   the    kingdom    of  God."     He   was   now  to 
enter,   more   directly,  on  the   work  of  redemption  and 
reconciliation.     He  saw  before  him,  the   near  prospect 
of  his  agony  in  the  garden,  and  the  deep  sorroAV  which, 
even  on  the  cross,  and  in   the   hour   of  death,  was  to 
overwhelm  his  soul.     He  knew  that  Judas   had  already 
covenanted,  with  the   chief  priests,  to  betray  him,  and 
that  he  was  about  to  suffer   many  things,  and  drink  of 
the  cup  of  his  Father's  wrath  against  sin.     But  he  tra- 
vailed in  the  greatness  of  his  strength,  and,  as  a  solemn 
entrance  on  the  mysterious  work,  he,  with  earnest  de- 
sire, partook  of  the   passover.     It   was   the  last,  which 
was  ever  to  be  celebrated,   as   a  prefiguration    of  the 
redemption.     He  was  just  about  to  fulfil   it,  and   bring 
all   types   and   sacrifices  to  an  end.     Could  we,  in  the 
awful   hour,  when  he  uttered  the  words,  expressive  of 
this  strong  and  vehement  desire,  have  known  his  inmost 
thoughts,  should  we  not  have  beheld  his  holy  soul,  full 
of  resignation  to  the  will  of  God, — full   of  faith  and 
confidence,  in  the  deliverance  he  was  to  achieve, — full 


302  PRINCIPLES    OF 

of  hope  in  the  glory,  which  was  to  redound  to  the 
Father,  and  full  of  love  to  that  guilty  race,  he  was  to 
die  to  redeem.  He  manifested  faith,  in  the  accept- 
ance of  his  sufferings.  He  looked  forward  to  the 
travail  of  his  soul,  and  was  satisfied.  He  beheld  that 
innumerable  company,  which  no  man  can  number,  whom 
he  was  to  rescue  from  the  power  of  the  enemy,  and  con- 
duct, as  the  Captain  of  their  salvation,  to  glory  and 
eternal  felicity.  It  Avas  no  impatient  wish,  to  terminate 
his  sufferings,  which  led  to  this  desire  ;  but  it  was  the 
assured  knowledge,  that  in  the  body,  which  had  been 
prepared  for  him,  he  was  now  to  accomplish,  all  that 
had  been  prefigured,  and,  by  the  performance,  of  this 
part  of  the  covenant  of  grace,  was  to  save  a  world, 
otherwise,  lost  and  ruined.  And,  if  we  may  indulge 
conjecture,  might  not  one  strong  ground  of  desire  be, 
that  now  he  was  to  institute  a  memorial  and  remem- 
brance of  his  love,  which  was  to  contiuue  till  the  end 
of  time,  as  a  comfort  and  consolation  to  his  people. 
Did  not  the  Redeemer,  behold  all  those,  who,  in  the 
course  of  ages,  then  to  come,  were  to  believe  on  him, 
partaking  of  that  holy  ordinance  he  was  to  institute,  and 
enjoying  communion  with  him,  and  refreshment  to  their 
souls  in  the  breaking  of  bread.  It  was  to  this  hour, 
that  all  the  prophecies,  and  predictions,  and  promises 
referred.  It  was  for  the  work  of  redemption,  that  he 
came  into  the  world.  It  was  to  perform  the  engage- 
ment, he  had  come  under,  for  those  saints  and  patri- 
archs, who  were  already  in  the  heavens,  and  to  work 
out  an  everlasting  deliverance,  for  all  who  should 
hereafter  believe  on  him,  that  he  now  made  ready,  to 
drink  that  cup,  which  was  to  be  put  into  his  hand,  and 
which  was  to  fulfil  in  the  kingdom  of  God,  that  under- 
taking, which  the  passover  was  intended  to  represent. 
And  it  was  in  this  hour  of  trial  and  of  bitterness,  that 
the  Redeemer  remembered  his  chosen,  with  love  and 
affection,  and  appointed  for  them,  a  grateful  ordinance 
and  memorial,  never  to  be  forgotten.  With  confidence 
in  the  perfect  atonement  he  was  to  make,  he  desired, 
as  a  testimony  of  that  confidence,  to  eat  this  passover  ; 
and  his  followers,  now,  ought  to  have  the  same  earnest 
and  fervent   desire,   to  partake   of  the   ordinance   he 


CHRISTIAN    PHILOSOPHY.  303 

established,  and  to  do  so  with  feelings  of  confidence  in 
his  undertaking,  and  joy,  and  gratitude  for  his  unparal- 
leled love.  If  our  blessed  Redeemer,  with  desire,  de- 
sired to  eat  the  passover  before  he  suffered,  can  it  be 
wrong  in  his  humble  and  contrite  follower,  in  the  hour 
of  deep  tribulation,  or  in  the  near  prospect  of  death, 
to  enliven  his  soul  and  strengthen  his  faith,  by  this  holy 
ordinance,  before  passing  into  that  state,  where  faith 
and  hope  shall  no  longer  be  required,  and  where  he 
shall  have  entered,  fully,  into  the  joy  and  love  of  his 
Lord. 

Many  excellent  men,  are  against  the  celebration  of 
the  Lord's  Supper,  in  the  apartment  of  a  sick  person, 
lest,  it  should  be  considered  as  a  viaticum.  But  if  we 
reason  against  the  use  of  a  thing,  from  its  abuse,  there 
will  be  nothing  left  to  commend.  There  certainly  can 
be  no  ordinance,  more  cordial  and  grateful  to  the  soul, 
in  the  awful  prospect  of  death  than  this  ;  and  I  appre- 
hend, the  sole  question  is,  whether  cordials  ought  to  be 
administered  ?  Whether  means  are  to  be  employed,  for 
increasing  faith,  and  exalting  love,  hope,  and  joy  1  Nor 
will  it  be  easy  to  give  any  reason,  why  prayer  and  ex- 
hortation should  be  employed,  which  will  not  apply,  to 
the  celebration,  when  it  is  piously  desired,  of  the  Lord's 
Supper. 

The  last  duty  I  shall  mention,  is  respect  to  ecclesias- 
tical government.  As  there  cannot  be  a  doubt,  that  civil 
government,  is  necessary  for  the  welfare  of  society,  and 
that  it  is  an  ordination  of  God,  so,  there  can  be  as  little 
doubt,  that  a  form  of  government,  is  necessary  to  the 
welfare  of  the  Christian  church,  and  is  a  mean,  appoint- 
ed by  God,  for  its  security  and  preservation.  The  very 
nature  of  the  thing,  points  out,  that  there  must  be  some 
polity,  for  without  government,  there  can  be  no  order, 
and  without  order,  there  can  be  no  profitable  commu- 
nion amongst  Christians.  As  this  cannot  be  denied,  and 
as  it  can  as  little  be  disputed,  that  there  was  some  form 
of  government  in  existence,  in  the  days  of  the  apostles, 
the  inquiry  comes  to  be,  what  that  form  was,  and  whe- 
ther that  form  be  unalterable,  and  essential  to  Chris- 
tianity. On  these  points,  there  have  been  many  discus- 
sions, into  which  I  do  not  mean  to  enter,  but  will  be  sa- 


304  PRINCIPLES    OF 

tisfied  with  observing,  that  the  doctrines,  essential  to 
salvation,  are  most  clearly,  fully,  and  unequivocally  de- 
tailed in  scripture,  so  that  all  true  disciples  are  agreed, 
respecting  that  "  one  faith,"  which  belongs  to  Chris- 
tians. But  we  have  no  such  imperative  directions,  re- 
specting the  peculiar  polity  of  the  church,  which  we 
certainly  should  have  had,  if  that  had  been  a  matter  es- 
sential to  salvation ;  and,  therefore,  from  this  circum- 
stance, as  well  as  from  the  nature  of  the  thing  itself,  we 
conclude,  that  although  a  form  be  necessary  to  the  wel- 
fare of  the  church,  yet  the  particular  form,  is  not  essen- 
tial to  the  salvation  of  the  soul,  or  its  preparation  for 
heaven.  There  are  in  England  and  Scotland,  men  of 
equal  learning,  equal  judgment,  equal  candour,  equal 
piety  and  integrity,  who  are  led,  from  the  same  scrij>- 
ture,  to  form  very  different  conclusions,  respecting  the 
original  constitution  of  the  church  ;  one  conscientiously 
supporting  episcopacy,  another  presbytery.  This  fact, 
evinces,  that  there  must  be  some  ambiguity  in  the 
matter,  else,  all  pious  and  learned  men  should  be  of 
the  same  opinion  ;  and  this  ambiguity,  as  well  as  con- 
siderations drawn  from  the  intrinsic  value  of  the  sub- 
ject, prove,  I  think,  that  the  precise  form  of  govern- 
ment, however  important  that  may  be,  is  still  far  sub- 
ordinate to  the  doctrines  essential  to  salvation.  But 
all  society  must,  to  avoid  confusion,  have  some  form 
established,  either,  by  general  consent,  or,  by  positive 
law ;  and  the  same  causes  will  lead  to  the  introduc- 
tion, into  a  country,  of  a  general  confession  of  faith. 
An  established  religion,  in  a  nation,  appears  to  be  one 
of  the  means  employed  by  Providence,  for  the  pre- 
servation of  religion  in  that  nation.  The  consequen- 
ces of  there  being  no  system,  of  religious  doctrine  and 
church  polity,  established  in  a  country,  either  by  general 
consent  or  positive  law,  must  be  the  division  of  the  in- 
habitants into  numerous  sects,  and  the  introduction  of 
confusion,  perhaps  of  discord.  The  effect  of  an  estab- 
lishment in  England  and  Scotland  is,  that  although  in 
these  countries,  the  church  government  be  different,  yet, 
in  each,  the  national  church  holds  out  a  purity  of  doc- 
trine, and  an  uniformity  of  worship,  not  otherwise  to 
be  preserved,  and  without  which,  it  is  probable,  long 


CHRISTIAN    PHILOSOPHY.  305 

ere  now,  the  inhabitants  would  have  been  separated  into 
as  many  sects  and  divisions,  as  there  are  whims  and  va- 
rieties in  the  mind  of  man.     A  national  church,  agrees 
in  certain  matters  of  government,  but  especially  of  doc- 
trine, which  it  is   bound  to  maintain,  and  therefore  af- 
fords  a  security,  not  otherwise  to   be  obtained,  that  this 
doctrine  shall  remain  from  age  to  age,  as  the  belief  of 
the  majority.     It  only  then  remains  to  determine,  whe- 
ther the  doctrine  be  good,  in  order  to   render  the  estab- 
lishment good.     It   is  only  of  a  Christian  establishment 
that  I  am  speaking,  for  an  establishment  of  idolatry,  is 
good   for   Paganism,  but   not   for  Christianity.     What, 
then,  is  good  for  idolatry  ought,  by  the  same  reason,  to 
be  good  for  Christianity  ;  and  I  no  more  defend  an  un- 
christian, than  I  do  a  Pagan  establishment.     But  if  it  be 
admitted,  that  an  establishment  be  a  good,  and  natural, 
mean,  of  keeping  up   a  certain   religion,  true,  or  false, 
in  a  country,  it  must  follow  that  a   Christian   establish- 
ment, must  be  favourable  to  Christianity.     With  regard 
to  this  country,  it  is   needless  to   argue  in  point  of  doc- 
trine, for,  although  in  England  and   Scotland,  the  form 
of  government  and  order  of  worship  be  different,  yet,  the 
doctrine  is   essentially  the   same  in   both.     Ifamanbe 
satisfied  that  the   doctrine  of  the  established  church,  be 
that  of  the  apostles,  he   ought  to  lend  his  support  to  the 
church,  even  although  in   some   minor  points,  of  cere- 
monies and  rules,  he  hold  a  different  opinion.     For  it  is 
not  his  duty  to  endanger  doctrine,  for  the  sake  of  polity, 
or  to  withdraw  his  support,  from  that  national  society  of 
Christians,  which  he  believes  to  profess  sound  doctrine, 
and  to  be  journeying  towards  heaven,  merely,  because  he 
differs  from  them  regarding  a  point,  which  he  is  convinc- 
ed is  neither  to  take  him  to  heaven,  nor  keep  him  from  it. 
He  ought  to  consider  whether  the  advantage,    he  pro- 
poses to  gain  by  separation,  or  by  establishing  a  new  sect, 
be  greater  than  the  evil  to  be  produced.     I  think  it  can- 
not be  denied,  that  the   majority  of  those   who  dissent 
from  the  church,  do  so,  from  questions  of  polity  rather 
than  of  doctrine  ;  and  it  also  most  certainly  happens,  that 
the  greatest  part  of  them  are  by  no   means  qualified  to 
decide  on  the  matter.     It  is  not  a  little  melancholy  to 
find,  that  although  the  difference  of  opinion,  which  pre- 
26 


306  PRINCIPLES    OP 

rails  amongst  men  of  the  highest  reputation  for  piety  and 
learning,- proves  the  question  to  be  difficult,  yet  those 
who,  in  their  capability  of  judging,  or  in  the  strength  of 
their  understanding,  may  be  said  not  to  know  their  right 
hand  from  their  left,  pronounce,  boldly,  on  the  questions 
which  have  divided  the  best,  as  well  as  the  wisest  of  our 
countrymen.  Indeed,  the  matters  on  which  the  major- 
ity dissent  from  the  established  church,  are  intrinsically, 
or  when  compared  to  the  grand  question,  "  What  shall 
I  do  to  be  saved  ?"  of  no  more  consequence,  than  the  co- 
lour of  the  coat  the  preacher  is  to  wear.  If  it  be  once  ad- 
mitted, which  can  scarcely  be  denied,  that  an  establish- 
ment is  useful,  not  to  say  a  mean  appointed  by  God,  for 
advancing  and  preserving  religion,  and  if  it  be  admitted 
that  questions  of  church  polity,  are  not  essential  to  sal- 
vation, I  think  it  must  appear  to  be  the  duty  of  every  one, 
to  support  the  establishment,  unless  he  differ  from  it  in 
his  belief  of  important  doctrines.  Those  who  dissent, 
on  account  of  doctrine,  are  the  only  justifiable  dissenters ; 
but  it  becomes  a  man  to  weigh  well  his  objections,  be- 
fore he  endeavour  to  injure,  what  appears  to  be  an  ap- 
pointment of  God.  It  would  indeed  be  not  a  little  sur- 
prising, were  it  true,  that  a  whole  nation  of  Protestants, 
who  have  the  word  of  God  in  their  hands,  and  have  it 
daily  preached  to  them,  should  be,  for  so  many  years,  in 
a  state  of  heresy  or  mistake,  and  the  truth  be  only  dis- 
covered by  men,  who,  neither  in  their  conduct  nor  their 
principles,  are  better  or  purer  than  other  people.  That 
the  truth  hath  not  been  discovered  by  them,  exclusively,  is 
pretty  evident,  from  the  variety  of  sects  which  proceed 
from  them,  and  the  numerous  refinements,  which  take 
place  amongst  them,  until,  in  some  instances,  those  who 
have  begun  by  wavering,  have  ended  in  infidelity.  I 
would  wish,  every  dissenter,  to  ask  himself,  what  would 
be  the  consequence,  if  the  spirit  of  separation,  particu- 
larly for  trifles,  were  to  spread.  Would  it  not  introduce 
anarchy,  disputings,  and  the  destruction  of  religion  1 
I  would  wish  him,  to  put  it  to  himself,  whether  the 
ground  of  his  separation  be,  that  he  cannot  as  a  Chris- 
tian, with  the  hope  of  heaven,  continue  in  communion 
with  the  church.  If  he  be  convinced,  that  the  doctrines 
of  the  church,  are  unchristian,  then,  he  is  justified  in  sep- 


CHRISTIAN    PHILOSOPHY.  307 

arating ;  nay,  he  is  bound  to  separate.  How  far  he  it 
excusable,  in  adopting  his  peculiar  opinions,  and  how 
far  he  is  following  truth  and  candour,  in  doing  so,  are 
different  questions,  which  I  am  not  to  discuss.  But  if, 
after  a  candid  and  unprejudiced  examination,  of  the  ar- 
ticles of  faith,  and  after  earnest  prayer,  he  be  convinced 
that  the  church  is  heterodox,  he  is  justified  in  departing. 
The  Socinians,  for  instance,  are  justified  in  leaving 
the  church,  for,  neither  they,  nor  Mahometans,  from 
whom  they  differ  much  less  than  they  choose  to  admit, 
can  remain,  in  communion  with  the  church,  as  they  wor- 
ship a  different  God,  and  acknowledge  a  different  pro- 
phet. They  form,  to  themselves,  an  ideal  divinity,  just 
as  certainly  by  diminishing,  as  they  should  do  by  adding 
to,  the  number  of  the  persons  in  the  Godhead,  and  are 
as  truly  idolators,  as  the  heathens  Avho  erected  an  alter 
to  the  unknown  God.  Such  men  must  both  leave  and 
oppose  the  church.  But  those  who  believe  in  Jesus,  as 
a  divine  person,  and  a  sacrifice  for  sin,  have  no  excuse 
for  separation,  nor,  do  I  conceive  that  any  follower  of 
the  meek  and  lowly  Jesus,  ought  to  desire  to  form  a  new 
sect,  or  become  the  head  of  a  party.  Others,  doubtless, 
reason  differently  from  me,  and  attach  a  greater  impor- 
tance, to  party  distinctions,  than  I  am  able  to  do.  Those 
who  do  so,  from  vanity,  and  a  love  of  novelty,  I  pity; 
but  those  who  cannot,  with  a  good  conscience,  concede 
these  points,  I  readily  admit,  must  dissent,  but  I  look  for- 
ward to  the  period  when  they  shall  be  convinced,  that 
"  one  thing  is  needful,"  and  that  it  was  this  "one  thing" 
which  brought  them  to  heaven,  and  not  their  zeal  re- 
garding forms,  ceremonies,  or  polity.  There  are  many 
excellent  and  pious  men,  among  the  different  classes 
of  orthodox  dissenters.  We  ought,  therefore,  to  live 
in  charity  with  one  another,  and  join  cordially  in  the 
communion  of  saints. 

It  is  to  be  observed,  that  the  strictures  I  have  offered, 
apply  only  to  those,  who  hold  the  same  doctrines,  essen- 
tially, with  the  church.  They  are,  along  with  the  Ephe- 
sians,  exhorted  to  "keep  the  unity  of  the  Spirit,  in  the 
bond  of  peace.  There  is  one  body,  and  one  spirit,  even 
as  ye  are  called,  in  one  hope,  of  your  calling.  One  Lord, 
one  faith,  one  baptism,  one  God,  and  Father  of  all,  who 


308  PRINCIPLES    OF 

is  above  all,  and  through  all,  and  in  you  all."  To  those 
ancient  or  modern  sects,  which  deny  the  divinity  of  our 
Saviour,  and  the  peculiar  doctrines  of  the  gospel,  I  do 
not  address  myself.  With  them,  the  question  rests  on 
the  truth  of  their  tenets,  which  it  would  be  foreign  here 
to  discuss. 

I  have  now  presented  a  short  sketch,  of  the  princi- 
pal duties  incumbent  on  man,  and  of  the  requisitions 
made  by  the  law  of  God.  I  have,  in  this,  endeavoured 
to  observe,  that  the  leading  principle,  must  be  supreme 
love  to  God.  Love,  will  produce  a  degree  of  confor- 
mity to  his  law,  corresponding  to  its  degree,  and  in- 
creasing, as  that  approaches  to  supremacy.  The  va- 
rious affections  of  the  mind,  and  acts  of  obedience, 
which  constitute,  in  general  language,  piety  and  right- 
eousness, may  all  be  traced  to  the  operation  of  the  prin- 
ciple of  love  ;  for,  where  love  is  constant  and  supreme, 
it  must  perpetually,  and  exclusively,  influence  the  mind. 
It  must,  of  necessity,  make  man  perform  not  one  duty, 
nor  at  one  time,  but  every  duty,  and  at  all  times.  It 
must  make  him,  not  devote  one  part,  but  every  part,  of 
his  life  to  God.  It  must  make  him  not  cultivate  one 
grace,  but  every  grace  and  every  good  disposition,  not 
to  a  limited  degree,  but.  to  the  greatest  conceivable 
extent.  It  must  be  productive  of  universal  holiness, 
and  most  strict  conformity  to  the  image  of  Christ. 
There  would  be,  in  this  case,  no  occasion  for  self-de- 
nial, for  supreme  love,  would  render  it  painful,  to  neg- 
lect any  duty,  and  make  it  as  our  meat  and  our  drink, 
to  do  the  will  of  our  heavenly  Father.  But,  alas  ! 
where  is  this  love  to  be  found  ?  how  weak  its  degree 
in  the  best  of  men  ?  and  how  greatly  does  its  deficien- 
cy, call  for  humility  and  self-denial  1  If  any  man  ex- 
amine himself,  even  by  the  very  imperfect  sketch,  which 
I  have  given  of  the  duties  required  of  him,  he  must 
perceive,  how  little  he  has  to  boast  of;  and  when  he 
comes  to  stand  in  the  presence  of  God,  when  the  di- 
vine law  shall  appear  in  all  its  force  and  extent,  he  will 
behold,  how  little  he  hath  been  conformed  to  that  law, 
and  how  feebly,  his  mind,  and  heart,  and  actions  have 
been  actuated,  by  the  principles  of  love  and  obedience. 
I  may,   without   hesitation,   inquire  now,   if  any  man 


CHRISTIAN    PHILOSOPHY.  309 

does  suppose  that  he  possesses  that  supreme  love,   and 
can  yield  that  perpetual,  universal,  perfect  obedience, 
which    shall   entitle  him,  to  rest  his    hope   of  salvation, 
on  his  own  righteousness.     I  may   go   farther,   and  in- 
quire if  any  man  can  suppose,  that   his   own  righteous- 
ness, such  as  it  is,  can  even  contribute,  in  the  least  de- 
gree, to  form  a  ground  of  acceptance   with   God.     Be- 
fore he  answer  this  question,  I  would  have  him    consid- 
er the  supreme  love  which  is  required,  the    extent,  spi- 
rituality,  and  strictness  of  the   divine  law,  on  the  one 
hand,  and  on  the  other,  the  languor  of  his  love,   the 
preference  he  gives  to  other  objects  over  God,  his  want 
of  conformity  to  the  moral  perfections  of  God,  and  the 
imperfection  of  his  obedience,   compared   even  to  that 
weak  degree,  which  frail   and  sinful  men   might  yield, 
and  which  they  feel  conscious  that    they   do    not   yield. 
The  law  is  perfect,  as  the  God  from   whom  it  proceeds, 
and  can  no  more  be  modified  in  its  nature,  or  abridged 
in  its  requisitions,   than  the  nature  of  the   Holy  Being, 
can  be  changed,  by  whom  it  was  revealed.     One  single 
transgression,  taints   the    soul,   and  this  corruption   of 
quality,  and  principle,   must  destroy  all  claim,  and  ev- 
ery hope  of  acceptance.     For,  either  the  law,  which  re- 
quires perfect  obedience   and  spotless   purity,   must  be 
softened,  that  is,  its  purity  must  be  destroyed,  or  the  God, 
whose  nature  is  holiness,  must  be  no  longer   holy,   by 
sanctioning  that  which  is  not  perfect ;  and  the  very  same 
destruction  of  the  perfection  of  God,  and  of  his  known 
attributes,   must    result,    from    any  scheme  of   mercy, 
which  is  not  consistent,  and  connected  with,   the  strict- 
est justice,  and  with  a  restoration  to  holiness,  of  all  those 
who  are    accepted  by  God.     Whoever  reflects,    on  the 
requisitions  of  the  law  of  God,    and  the  obligation   on 
man,  to  love  him  with  all  his  heart,  soul,   and  strength, 
and  to  devote  every  part  of  his  life,   every   operation 
of  the  mind  to  his  service  and  glory,  must   with  a  sigh 
exclaim,   who  is  sufficient  for  these   things  ?     In   this 
state  of  mind,  produced  by  a  full  apprehension  of  the 
moral  law,  and  a  deep  conviction,  that  we  cannot  com- 
ply with  it,  on  account  of  the  sinfulness  of  our  nature, 
the  doctrine  of  the  grace  of  God,  comes  with  seasonable 
consolation,  and  the  offer  to  us  of  sanctification  and  of 
26* 


310  PRINCIPLES   OF 

forgiveness,  in  consequence  of  the  righteousness  and 
atonement  of  Jesus,  imputed  to  us  through  faith,  is  re- 
ceived with  eagerness,  gladness,  and  grateful  joy.  We 
see,  that  by  our  own  works,  we  cannot  be  saved,  and 
therefore,  thankfully  accept  of  the  salvation,  offered  by 
Christ.  We  rest  our  hopes,  entirely  and  unreservedly, 
on  the  mercy  of  God,  who  grants  us  remission  of  sins, 
through  faith  in  Jesus.  We  receive  him,  most  gladly, 
as  our  Saviour,  and  rely  on  his  infinite  merit.  Nor,  let 
it  ever  be  urged,  after  reading  the  moral  precepts  of  the 
gospel,  and  the  duties  it  requires,  that  the  doctrine  of 
salvation,  by  grace  through  faith,  is  favourable  to  indo- 
lence, far  less  to  licentiousness.  No  faith,  is  cordial 
and  sincere,  which  does  not  produce  love  to  the  giver  of 
salvation,  and  an  effect  of  love,  always  must  be,  a  desire 
to  please  him  whom  we  love.  Faith,  is  an  operation  of 
the  Spirit,  and  where  the  Spirit  of  God  is,  there  must 
be  sanctification,  and  personal  holiness.  Let  us  then 
pray,  that  we  may  have  faith  in  Jesus,  and  may  love 
God,  and  keep  his  commandments. 


CHAP.  IX. 

OP   TIIE    ADMONITIONS    AND    CONSOLATIONS    AFFORDED     BY 
CHRISTIAN    PHILOSOPHY. 

After  having  considered  the  doctrines  of  the  Christian 
religion,  and  the  duties  it  inculcates,  I  am  naturally  led, 
to  point  out  some  of  those  instructions,  and  consolations, 
which  it  affords. 

I. 

To  those  who  enjoy  temporal  prosperity,  or  who  are 
in  the  keen  pursuit  of  it,  Christian  philosophy,  offers 
some  very  important  instructions.  One  of  the  first, 
and  not  the  least  valuable,  is,  to  form  a  just  estimate 
of  what  is  really  good.  All  our  expectation  of  tempo- 
ral good,  arises,  either,  from  the  gratification  of  the  bo- 
dily senses,  or,  the  indulgence  of  the  desires  and  pas- 


CHRISTIAN    PHILOSOPHY.  311 

sions  of  the  mind.     The   first,  comprehends,  the  relief 
of  those  uneasy  sensations,  which  are   produced,  when 
the  body  is  deficient  in  any  circumstance,  necessary  to 
its  welfare,  such  as  the  sensations  of  hunger,  thirst,  cold, 
&c.     But  besides  the  gratification,  derived  from  the  re- 
lief of  these  sensations,  there  may  be  a  higher  degree, 
afforded  by  the  superior  quality,  of  the  means  employed, 
for  this  purpose,  and  hence,  for  example,  comes  the  de- 
sire of  luxurious  living.     But  the  greatest  part  of  the  ex- 
pected pleasure,  or  apprehended  evil,  proceeds  from  the 
second  source,  from  the  desire  of  power,  of  fame,  &c. 
and   from   the  passions,  not   merely  of  the  benevolent 
kind,  which  we  should   expect  alone  to  produce  happi- 
ness, but  also,  and  indeed  too  frequently,  from  the  false 
expectation  of  good,  from  those  of  the  malevolent  class. 
With  regard  to  the  first  source,  of  our  expectation  of 
good,  it  is  evident,  that  in  so  far,  as  the  body  is  concern- 
ed, and,  generally  speaking,  even  in  so  far,  as  it  is  to  be 
considered,  as  connected  with  mind,  that,  only,  is  essen- 
tially good,  which  is   essentially  necessary.     He  who 
has,  what  is  necessary,  for  the  supply  of  the  wants  of 
the   body,  has  what  is  good.     He  who  has  more  varied 
means,   has,  what  may  be   good   or  bad,  according  to 
circumstances,  particularly,  according  to  the  effect  on 
the  mind.     With   regard  to  the    second   source,  it  is  no 
less   evident,  that   nothing  can  be   good   for  the  mind, 
which  does  not  proceed  from  benevolent  affections,  and 
tend  to  its  advancement,  in  moral   excellence.     That, 
which  is  good  for  man,  as  an  animal,  is  fixed  and  limit- 
ed, by  the  necessary  wants  of  the  body  ;  but  that  which 
is  to  be    considered    as   good   for  man,   as  a  rational 
creature,  is  only  limited,  by  the   degree,  to  which  his 
moral  advancement,  can  be  carried.     But,  unfortunate- 
ly,  the   opinion   of  mankind,  respecting  what  is  good 
and    desirable,   is    seldom   founded   on   this   principle. 
They  rather  appear,  to  consider  that  it  consists,  in  arti- 
ficially heightening  the  desires  of  the  body,  in  procur- 
ing  the   means   of  gratifying  these,   with  the  greatest 
pleasure,  and  in  promoting  and  indulging,  those  desires 
and  passions  of  the  mind,  which  relate  only  to  a  tem- 
poral state.     By  prosperity,  then,  is  generally  under- 
stood, a  state  of  health,  the  means  of  gratifying,  what 


312  PRINCIPLES    OF 

may  be  called  the  temporal  desires  of  the  mind,  a  liberal 
provision    for  bodily    wants,    and,   either,   the  comfort 
arising;  from  social   affections,  or,  at  least,  the  absence 
of  that   pain,   which   proceeds  from  violence   done   to 
these  affections.     Now,  what   does  Christianity  teach, 
to  those,  who  are  in  the  actual  possession,  or  the  eager 
pursuit,  of  this  state.     It  teaches  them,  that  there  is  a 
difference,  between  prosperity  and  happiness — between 
a  prosperous   and   an  advantageous  state — and  that  no 
state,  can  be  truly  happy  or  desirable,  which  is  devoted 
to  the   acquisition  of  sinful   pleasures,  and  spent  in  the 
neglect  of  God.     It  teaches  them,  not  only  to  discover, 
what  is  really  good  in   prosperity,  but  also  to  moderate 
their  desires,   and   prevent  them,   from  being  carried, 
beyond  the  due  point.     It   teaches   more   than  this — it 
teaches,  that  all  temporal  good,  is  to   be  considered,  as 
subservient  to  eternal  good,  as  the  mean  of  supporting 
us  in  this  our  pilgrimage,  and  of  promoting  our  love  to 
God.     He   who  looks  on  temporal  prosperity,   in  this 
light,  will  use  it  well.     He  who  gives  that   affection,  to 
a  thing  which   is  transient,   that  belongs   only  to  that 
which  is   eternal,  must  be   disappointed.     That  bodily 
comfort  is  desirable,  and  the  opposite  state  to  be  avoid- 
ed, are  facts,  which  it  would  be  a  perversion  of  reason 
to    deny  ;  and   every   man,  may,  properly    and  justly,, 
desire   health,  and   sufficient  food    and    raiment ;    but, 
having  these   things,  he  ought  to  be  satisfied.     It   does 
not,   however,  follow,  that  if  he   have  not   these  things, 
he   ought  to  be   discontented,  for   God  hath  appointed 
his  temporal  state  wisely.     But  the  greatest  part  of  our 
anxiety,   proceeds   from  a  longing  after  those   things, 
which  are  not  essential,  or  even  advantageous,  for  the 
body.     The  costliness  of   apparel,  the  elegance    of  a 
house,  the  luxury  of   the  table,   and   all  those   things 
which  minister  to  pride  and  vanity,  derive   the  greatest 
part  of  their  importance,  from  the  imagination,  and  the 
weak  passions  which  they  gratify  ;  for  the  body,  itself, 
is  as  comfortable  in  plain  raiment,  as  in  purple  and  fine 
linen.     A  good  and  a  wise   man,  may  seek  health  and 
the  necessaries  of  life,  but  all   beyond   this,  he  ought  to 
consider  as  superfluous,  and  if  he  possess  it,  is  to  view 
it,  in  such  a  way,  as  to  be  ready  to  do  without  it.     It 


CHRISTIAN    PHILOSOPHY.  313 

would  be  foolish,  to  set  his  heart  on  things,  which  are 
transient  in  their  nature,  and  uncertain  in  their  contin- 
uance. He  cannot  obtain  these  acquisitions,  by  his 
most  strenuous  desire,  nor  retain  them  with  certainty, 
when  he  acquires  them.  How  often  do  riches  take 
wings  to  themselves,  and  flee  away,  beauty  perisheth  as 
a  flower  of  the  field,  and  honour  is  exceedingly  deceit- 
ful. To  rivet  the  affections  on  these  things,  is  only  to 
minister  to  disappointment ;  and  to  extend  our  desires, 
is  only  to  increase  our  anxiety.  Temporal  good  and 
evil,  are  very  much  estimated  by  comparison  ;  for  that, 
which  would  be  grasped,  with  avidity,  by  one  man,  as 
exceeding  his  most  sanguine  hopes,  and  carrying  him, 
beyond  his  ideal  point  of  happiness,  is  viewed  by  ano- 
ther, as  a  calamity  hardly  to  be  endured.  This  single 
fact,  surely,  ought  to  teach  men,  not  to  say  Christians, 
not  to  be  high-minded,  or  to  fix  their  ideas  of  happi- 
ness, on  a  precise  degree,  or  on  any  degree  whatever, 
of  those  things  which  are  neither  positively  attainable, 
nor,  when  obtained,  secure  in  their  continuance.  But, 
besides,  it  is  found,  that  these  things  do  not  afford  that 
pleasure,  in  their  possession,  which  we  anticipated  in 
their  pursuit  ;  but  the  fault  is  not  supposed,  to  lie  in  the 
quality  of  the  things,  but  in  the  degree,  and  where 
prosperity  fails  to  bring  happiness,  as  it  always  will  do, 
when  happiness  is  sought  from  it  alone,  we  press  on, 
in  pursuit  of  some  greater  degree  of  riches,  or  honour, 
or  some  other  fleeting  trifle. 

But  we  are,  not  only,  to  moderate  our  desires,  in 
prosperity,  but,  also,  to  consider  it,  as  given  for  the 
purpose  of  increasing  our  love  to  God,  and  enabling 
us  to  do  good,  to  our  neighbour.  We  are  to  consider, 
how  we  may  use  it,  to  the  advancement  of  our  Chris- 
tian course.  It  cannot  be  given,  to  attach  us  to  this 
life,  or,  to  draw  our  views  from  eternity.  It  cannot  be 
given,  to  promote  the  spirit  of  this  world,  to  drown 
the  thoughts,  in  the  cares  and  pleasures  of  this  life,  and 
withdraw  them,  from  the  wondrous  love  of  God,  and 
the  expectation  of  heaven.  But  it  is  given,  to  lead  us 
in  gratitude,  to  the  giver  of  all  good,  to  promote  our 
love  to  Him,  to  enable  us  to  assist  others,  in  their 
progress  through  this  state  of  probation. 


314  PRINCIPLES    OF 

There  is  another  class  of  comforts,  more  independ- 
ent of  the  body — those  resulting  from  friendship  and 
social  affection.  These,  may  exist  under  every  variety 
of  external  circumstances,  and  constitute  our  purest, 
and  highest  temporal  pleasure.  But,  even  this  pure 
delight,  is  not  stable,  for  the  object  may  change,  or 
may  be  taken  from  us.  A  wise  man,  whilst  he  enjoys 
social  affection,  as  the  source  of  his  greatest  earthly 
happiness,  will  still  recollect,  that  it  is  earthly,  and  will 
be  careful,  not  to  divide  his  affection,  with  God  and 
the  object,  but  will  at  all  times,  love  it,  with  a  refer- 
ence to   the  will,  and  pleasure,  and  glory  of  God. 

It  is  not  to  be  imagined,  from  this  view  of  temporal 
happiness,  that  we  are  to  be  indifferent  to  enjoyment, 
for  that,  were  indeed,  despising  the  gifts  of  God,  as  well 
as  countenancing  the  calumny,  that  religion  is  gloomy, 
and  that  Christian,  and  Ascetic,  are  synonymous  terms. 
My  intention  is,  merely,  to  show,  that  men  ought,  so, 
to  moderate  their  desires,  as  not  to  love,  inordinately, 
temporal  and  transient  things,  but  to  use  them  for  their 
good,  and  be  ready  to  part  with  them  for  their  good. 

But,  besides  moderating  our  desires,  and  viewing 
prosperity,  as  intended  to  promote  our  future  interest, 
there  are  some  more  special  admonitions,  to  be  attended 
to. 

Receive  the  bounty  of  God,  with  deep  humility,  for 
sin  hath  made  you  unworthy,  of  the  least  of  his  mercies. 
It  is,  only,  through  Christ,  that  men  obtain  the  neces- 
saries of  this  life,  and  the  offer  of  that  which  is  to  come. 

Use  the  good  which  is  given,  with  gratitude,  and  to 
the  greatest  possible  advantage,  lest  it  be  taken  away  ; 
and  during  its  possession,  employ  it  in  such  a  way,  as 
upon  a  retrospect,  you  would  wish  you  had  done,  when 
you  come  to  lose  it.  Above  all,  use  it,  as  you  would 
wish  you  had  done,  when  you  come  to  die. 

Do  not  use  the  means  you  have,  in  procuring  vicious 
pleasure,  or  in  ministering  unto  sin,  for  that,  is  pervert- 
ing the  gift  of  God,  and  turning  his  blessing  into  a  curse. 
But  employ  your  riches,  your  health,  your  power,  in 
the  service  of  God,  knowing  that  you  must  give  an  ac- 
count, as  a  steward,  of  what  is  committed  to  you.  Es- 
pecially, reflect  that  you  are  commanded  to  lay  by  you 


CHRISTIAN    PHILOSOPHY.  315 

in  store,  as  God  hath  prospered  you,  that  you  may  re- 
lieve those,  who  are  poor  and  needy.  If  prosperity  be 
employed  in  the  service  of  sin,  then,  if  you  be  a  Chris- 
tian, though  weak  in  faith,  the  means  you  have  pervert- 
ed will  be  taken  away,  if  no  other  mode  lead  to  refor- 
mation ;  for  sin  must  be  subdued  within  you,  though  the 
means  of  doing  so  be  known  only  to  God.  It  may  be, 
by  some  different  method,  but  it  often  happens,  that  re- 
pentance is  produced,  hy  taking  away  the  means  of 
sinning,  especially,  when  this  is  at  the  same  time  a  pu- 
nishment. 

Remember,  that  worldly  prosperity,  calls  for  great 
watchfulness,  as  ease  and  pleasure,  are  apt  to  lull  the 
soul,  and  make  you  too  fond  of  this  life.  If  this  should 
happen,  and  prosperity  fail  to  improve  the  soul,  afflic- 
tion will  be  sent,  to  produce  the  desired  end. 

Consider  this  world,  as  passing  away,  and  that  it  is 
as  certain,  we  shall  take  none  of  its  riches  or  good 
things  with  us,  as  it  is,  that  we  brought  none  of  them 
here.  Let  us,  then,  listen  to  the  injunction  laid  on 
Timothy,  "  Charge  them  that  are  rich  in  this  world, 
that  they  be  not  high-minded,  nor  trust  in  uncertain 
riches,  but  in  the  living  God,  who  giveth  us,  richly,  all 
things  to  enjoy  ;  that  they  do  good — that  they  be  rich 
in  good  works — ready  to  distribute — willing  to  commu- 
nicate." 

Finally,  as  God  appointeth  every  thing  by  his  Pro- 
vidence, view  the  prosperous  state,  in  which  you  are 
placed,  as  entirely  the  doing  of  the  Lord.  Receive  it, 
as  a  gift,  through  Christ,  demanding  fervent  gratitude, 
and  thanksgiving.  Praise  him,  with  a  thankful  heart, 
and  examine,  how  you  can  best  employ  that  state,  in 
his  service,  and  to  your  own  spiritual  benefit.  Pray 
earnestly,  that  you  may  be  enabled,  to  improve  by  all 
things,  and  to  employ  prosperity  to  a  good  purpose, 
and  remember,  that  it  is  necessary,  to  use  the  means  of 
obtaining,  the  desire  of  your  prayer.  If  yet  a  stran- 
ger, to  the  love  of  God  in  Christ,  consider  his  good- 
ness in  this  life,  as  a  call,  to  give  him  your  soul,  as  a 
persuasion,  to  repentance.  It  is  foolish  and  ungrate- 
ful, to  reject  the  call  of  mercy,  or  to  neglect  it,  for  that 
which  is  temporal.     What   shall   it  profit  a  man,  if  he 


316  PRINCIPLES    OP 

gain  the  whole  world,  and  lose  his  soul  ?  If,  however, 
you  be  received  into  the  number  of  the  children  of  God, 
there  is  a  still  stronger  call,  not  to  abuse  his  temporal 
goodness,  to  the  neglect  of  the  fruits  of  the  Spirit.  As 
all  things,  shall  work  for  your  good,  this  also,  shall  do 
so,  and  the  part  which  belongs  to  you,  is,  to  consider, 
how  you  shall  best  turn  prosperity,  to  the  improvement 
of  your  faith,  and  love,  and  obedience.  If  you  be 
Christ's,  all  that  you  have  is  also  his  ;  if  you  are  to  de- 
Tote  to  him,  your  heart  and  soul,  you  are  also  to  de- 
vote to  him,  your  whole  life,  and  every  acquisition. 
Every  thing,  is  to  be  employed  in  his  service,  and  to 
promote  his  glory.  Whatsoever  you  do,  is  to  be  done, 
in  the  name  of  Christ.  If  this  be  a  state  of  trial  and 
preparation,  for  a  better  world,  then,  prosperity  and  ad- 
versity, every  circumstance  in  this  life,  is  to  be  improv- 
ed, to  the  furtherance  of  the  great  object,  set  before  us. 
In  a  short  time,  every  thing  which  is  in  this  earth,  nay, 
the  earth  itself,  shall  pass  away,  its  attractions,  and  its 
vanities,  its  joys  and  its  comforts,  shall  vanish  as  shad- 
ows. The  things  themselves  shall  depart,  but  their  ef- 
fects on  the  soul  shall  remain,  which  must  answer  for 
its  improvement  of  every  state,  to  the  increase  of  the 
life  of  faith. 

II. 

As  there  is  a  state  of  temporal  prosperity,  so  is  there 
also,  a  state  of  spiritual  comfort  and  tranquillity,  peace 
of  conscience,  and  hope  of  future  happiness.  All 
Christians,  have  not  the  same  joy,  in  believing,  and 
some,  are  long  in  heaviness,  through  manifold  tempta- 
tions. That  a  state  of  peace  and  hope  is  desirable,  is 
too  evident  to  require  proof;  but  as  all  is  not  desirable, 
in  a  state  of  temporal  prosperity,  nor  truly  good,  so,  in 
this  state,  there  may  be  much  danger,  and,  at  all  times, 
it  calls  for  watchfulness.  It  becomes  those,  who  possess 
this  peace  of  conscience,  to  examine,  whether  it  proceed 
from  faith  and  its  fruits,  or,  from  less  sensibility,  in  their 
views  of  sin.  Sin  is  so  exceedingly  deceitful,  that  those 
who  escape  gross  transgressions,  too  often,  notwithstand- 
ing their  knowledge,  of  the  doctrine  of  imputed  right- 


CHRISTIAN    PHILOSOPHY.  317 

eousness,  do  draw,  practically,  some  consolation  from 
their  own  merit ;  and,  however  many,  their  instances 
of  failure  may  be,  however  frequent,  their  indulgence 
in  unchristian  passions  and  an  unchristian  spirit,  yet,  if 
they  avoid  those  sins,  to  which  they  attach  a  greater  im- 
portance, because,  perhaps,  they  are  novel,  or  seldom  re- 
peated, they  conceive  that  all  is  well.  This  is  not  a  state 
of  true  spiritual  prosperity,  though  it  often  passeth  for 
such.  It  is,  on  the  contrary,  an  introduction  to  a  state 
of  spiritual  pride,  and  of  dangerous  security.  As  long 
as  it  continues,  improvement  is  at  an  end,  and  it  is  we]/, 
indeed,  if  the  steps  be  not  retrograde.  This  state,  thea, 
so  unjustly  counted  prosperous,  requires  much  watch- 
fulness, and  serious  meditation  on  the  evil  of  sin,  and.the 
great  price  paid  to  redeem  men  from  it.  It  is  a  sftte, 
into  which  every  Christian,  is  apt  to  be  drawn,  and,<rom 
which  he  can  only  be  preserved,  by  the  Spirit  of  G»l,  ob- 
tained by  prayer.  He  is  drawn  into  it,  by  his  ownheart, 
and  the  wiles  of  Satan,  who  hopes,  thus,  to  obtah  him 
for  a  prey.  Advantage  is  taken  of  his  best  princples,  of 
the  foundation  of  his  hope,  to  ensnare  him.  Heisled,  to 
trust  too  much  to  speculative  faith,  and  neglect  practice  ; 
to  look  to  Jesus,  but  at  the  same  time,  to  be  mo  e  insensi- 
ble of  the  evil  nature  of  sin  ;  to  trust  to  Jesus,  or  deliver- 
ance from  its  punishment,  more  than  fron  its  power. 
He,  for  I  speak  only  of  Christians,  though  w/ak  in  faith, 
and  under  the  wiles  of  the  enemy,  feels  hat  he  loves 
Jesus,  and  trusts  to  him  for  salvation ;  Jut,  alas !  he 
also  loves  sin,  and  does  not  view  it,  as  in  e/ery  instance, 
and,  in  every  degree,  to  be  that  hateful  thing,  in  the 
sight  of  God,  which  it  really  is.  He  maf  not  be  sensi- 
ble of  his  attachment  to  sin,  nor  consciois  how  much  it 
prevails  within  him ;  but  that  is  his  Aiisfortune,  and 
the  cause  of  his  imperfection.  He  is  not  humble,  as  he 
ought  to  be,  under  a  sense  of  sin.  He  is  not  loving 
and  grateful,  as  he  ought  to  be,  in  the  consideration  of 
the  amazing  love  of  God.  He  is  nofsufficiently  sensi- 
ble, of  the  dreadful  nature  of  sin,  o{  the  corruption  of 
his  heart,  and  of  the  necessity  of  l/ie  atonement  and 
righteousness  of  Jesus,  and  of  the  Holy  Spirit  he  is  to 
give.  Words,  indeed,  cannot  describe  this  necessity. 
The  heart  of  man,  cannot  conceive  these  things,  iu 
27 


318  PRINCIPLES    OF 

their  true  importance.  The  highest  conception,  which 
man  can  form  in  his  mortal  state,  is,  probably  in  the 
near  prospect  of  death,  when  about  to  quit  this  world, 
and  appear  before  God.  Then,  sin  appears  dreadful, 
then,  the  value  of  a  Saviour,  appears  inexpressibly 
great,  then,  love  to  God  for  this  Saviour,  burns  with 
a  lively  flame,  and  the  soul  considers  every  thing,  as  of 
no  avail  or  consequence,  which  does  not  promote  the 
glory  of  God.  A  state  of  real  spiritual  prosperity,  con- 
sists not,  then,  in  a  state  of  peace,  proceeding  from  di- 
minished sensibility,  but,  in  an  approach  to  that  state, 
which,  it  is  hoped,  every  good  man  enjoys  before  death. 
Itconsists,  in  a  deep  sense  of  the  evil  of  sin,  and  of  the 
sinfulness  of  the  soul — a  most  humble  view,  of  our  own 
natire,  and  our  own  power — a  firm  reliance  on  Jesus, 
for  silvation  from  the  punishment,  we  are  conscious  of 
deser-iug — a  fervent  desire,  for  the  promised  influence 
of  the  Spirit,  to  deliver  us  from  the  power  of  sin — and 
a  cordal  dependence,  on  this  influence  alone,  for  sancti- 
fication  It  consists  in  love  to  God,  springing  from 
faith  in  Tesus,  and  strict  obedience,  springing  from  love. 
True  pr<sperity,  then,  never  loses  sight  of  sin,  never  is 
blind  to  he  corruption  and  wickedness  of  the  heart, 
but  it,  alsc,  never  loses  sight  of  Jesus,  and  his  exceeding 
great  and  jrecious  promises.  It  is  the  lively  exercise  of 
faith  alone,  which  can  give  peace  of  mind.  It  is  the 
witness  of  he  Spirit  of  God,  with  our  Spirit,  which 
alone  can  gi  e  hope  and  assurance.  A  sense  of  sin,  and 
a  sight  of  a  feiviour,  are  to  be  connected  together.  But 
it  is  not  givento  all,  to  go  on  their  way  rejoicing.  Let 
those  who  do  rejoice,  and  who  have  joy  in  believing, 
watch  and  pfar,  lest  they  enter  into  temptation,  and 
guard,  diligently  against  spiritual  pride.  Let  him  that 
standeth,  take  leed  lest  he  fall ;  for  there  is  much  rea- 
son to  fear,  that '.hose,  who  feel  secure,  and  a  tendency 
to  pride,  shall  b>  left  to  fall  into  some  particular  sin, 
which  will  open  heir  eyes,  to  their  real  state  of  guilt 
and  weakness,  am  lead  them  to  more  humility.  Even 
Christians,  may  hive  false  joy  and  false  peace,  for  sin 
and  infirmity,  arc  jot,  altogether,  subdued  in  any  man 
here.  Whatever  circumstances  may  operate,  to  the 
production  of  these  deceptions,  the  principles  on  which 


CHRISTIAN    PHILOSOPHY.  319 

they  arc  founded,  and,  consequently,  against  which,  we 
ought  to  guard,  are,  a  weakened  impression,  of  the  op- 
position of  sin,  to  the  holy  law  of  God,  and  of  his  hatred 
to  it,  and  ignorance,  respecting  the  corruption,   of  our 
own  heart.     True  Christian  peace  and  joy,  are  founded 
on  a  clear  view,  of  the  sinfulness   of  sin — a  conscious- 
ness of  our  own  inexpressible  guilt — and  a  steady  faith 
in  Jesus.     By  examining  the  foundation  of  our  peace, 
we  may  know,  whether  it  be  peace,  proceeding  from  re- 
conciliation, or   from  insensibility.     Those  happy  men, 
who  "  rejoice,  with  joy  unspeakable,  and  full  of  glory  ;" 
do  so,  alone,   by  believing  in   Jesus,   and  loving  him, 
whom  they  have  not  yet  seen.     They  never  lose  sight 
of  their  own  sin  ;  but  they  never  lose  sight  of  his  right- 
eousness.    He,  to  whom  much  is  forgiven,   loveth  much, 
and,   therefore,  keen   and   humble    views  of  his    guilt, 
which,  taken  alone,  would  plunge  him   in  despair,  do, 
when  connected  with  views  of  the  salvation,  procured 
by  Jesus,  produce  lively  gratitude  and  joy.     The  admo- 
nition, then,  to  those  Avho  enjoy  peace  of  mind,  is  to  in- 
quire into  the  foundation,  on  which  that  is  placed.     Re- 
demption, though  a  perfect,  is  a  complex  work,  adapted 
to  the  actual  state  of  sinners,  and  there  can  be  no  safe 
peace,  which   does  not   rest    on  the  whole  of  Christ's 
work,  and  not  on  any  one  part  of  it.     It  is  a  fatal  delu- 
sion, in  any  man,  to  trust  alone  to  the  atonement,  or  im- 
putable righteousness  of  Christ,  either  separately  or  con- 
joined.     He  must,    also,  as   an  indispensable  part    of 
the  finished  and  blessed  work,  receive  that  Holy  Spirit, 
who  changes  and  sanctifies  the  heart,  and  the   presence 
of  this  Spirit,  enables  him  to   depend  on  the  whole  me- 
diatorial  work   of  Jesus — comforts  him  in  this  depend- 
ence, and  prepares    hiin,  more  and  more,  for  the  joys 
of  heaven.     If  peace  proceed,  from  indifference  to  sin, 
and  from  hope,  placed  on  any  other   source,  than   the 
redemption  of  Christ,  from   the  love,  power,  and  pun- 
ishment of  sin,  it  is  deceitful,  and  the  sooner  it  is  de- 
stroyed the  better.     If  it  proceed  from  the  peace-speak- 
ing blood  of  Jesus,  let  it  be  preserved  and  increased,  by 
a  recurrence  to  those  views,  of  his  work  of  mercy  and 
of  power,  which  produce  it ;  by  increasing  discoveries, 
of  the  evil  of  sin,  and  our  proneness  to  it;  by  increasing 


320  PRINCIPLES    OF 

earnestness,  in  seeking  shelter  under  the  rock,  Christ 
Jesus  ;  by  constant  prayer  ;  by  careful  watching  ;  by 
the  exercise  of  faith,  and  love  ;  and  the  cultivation  of 
all  the  fruits  of  the  Spirit.  This  conduct  leads  not  to 
fatal  security,  to  indifference  to  sin,  for  sin  is  deeply  de- 
plored ;  it  leads  to  increasing  reliance,  on  the  promised 
aid  of  God,  and  to  the  use  of  that  shield  of  faith,  where- 
by, we  may  destroy  all  the  darts  of  the  enemy.  It  does 
not  make  us  careless,  as  to  those  darts,  but  vigilant  to 
ward  them  off;  and  we  fight  not  alone,  for  he  who  is 
for  us,  is  more  than  all  who  are  against  us.  As  peace 
and  joy  here,  through  Jesus,  are  preludes  to  the  happi- 
ness of  heaven,  they  are  to  be  procured  and  encourag- 
ed, only,  by  cultivating  heavenly  dispositions  ;  and  he 
who  wishes  to  continue,  in  a  state  of  spiritual  prospe- 
rity, must  have  his  conversation  in  heaven,  and  pray 
daily  for  an  increase  of  faith — of  that  faith  which  bring- 
eth  forth  much  fruit. 

III. 

The  Christian  religion,  aftbrds  strong  consolation,  to 
every  sufferer,  whatever  may  be  the  cause  of  his  afflic- 
tion. Man  is  born  unto  trouble,  as  the  sparks  fly  up- 
wards; but  of  all  the  misery  to  which  he  is  subject,  none 
is  more  terrible,  than  that,  which  proceeds  from  an 
awakened  conscience,  and  a  conviction  of  unpardoned 
sin.  Under  an  acute  sense  of  sin,  and  of  the  wrath  of 
God  against  it,  the  sinner  trembles  in  the  prospect  of 
destruction.  He  sees  his  own  guilt  and  depravity,  so 
clearly,  the  purity  and  holiness,  of  the  law  of  God,  so 
distinctly,  and  the  universal  want  of  conformity  to  this 
in  his  heart,  indeed  his  enmity  to  God,  so  strongly,  that 
he  cannot  persuade  himself,  that  such  a  guilty  creature, 
may  hope  for  pardon  or  salvation.  To  live  without 
fear,  is  now  impossible — to  die,  is  still  more  dreadful. 
The  present,  is  full  of  awful  forebodings — the  future, 
is  beheld  with  dismay — and  death  is  anticipated,  as  the 
beginning  of  sorrows.  No  longer,  is  sin  considered  as 
harmless,  no  longer,  is  the' curse  of  the  law,  heard  with 
indifference,  but,  in  the  terror  and  bitterness  of  his  soul, 
the  sinner  cries  out,  What  shall  I  do  to  be  saved  1     In 


CHRISTIAN    PHILOSOPHY.  221 

this  dreadful  state,  he  finds  no  help  in  himself;  his  past 
conduct,  can  afford  neither  hope  nor  comfort  ;  his  pre- 
sent state,  can  offer  no  plea  for  pardon,  nor,  can  he  de- 
rive any  consolation,  from  prospects  of  futurity.     His 
iniquities,  have  gone  over  his  head, — his  sin,  is  a  weight 
too  heavy  for  him  to   bear.     In  this  sad   estate,  in  this 
desponding  condition,  in  which  the  soul  hath  rest,  neither 
by  day  nor  by  night,  the  sinner  is  directed  to  Jesus,  the 
Lamb  of  God,  who  taketh  away  the  sins  of  the  world. 
lie  hears,  the  kind  and  merciful  invitation  of  the  gosjjel ; 
he  is  convinced,  that  there  is  no  hope  in  himself,  but  that 
Jesus  is  able  to  deliver  him.     But  a  sense   of  his   guilt, 
makes  him  think  himself  too  unworthy,  to  come  to  Jesus, 
— too  bad,  to   hope   for  mercy.     He   feels  that  he  hath 
nothing  to  offer — that   he  hath  nothing  to  plead — that 
he  hath  no  right,  to  ask  for  this  great  salvation.    It  is  this 
very   feeling,  which   ought  to   give   him   hope — it  is  a 
sign  of  his  approaching  recovery.      If  he  thought  he 
had  any  claim,  on   his   own  account,  any  help  in  him- 
self, any  thing  of  his  own  to  offer,  as  a  ground  of  accept- 
ance   with  God,  he  would  not  come,  cordially,  to  Jesus. 
But  he  is  deeply  humbled,   and  comes,  crying,  "  God 
be  merciful  to  me  a  sinner." — "  Help,  Lord,  else  I  per- 
ish."    In   such   circumstances,  the    consolations  of  the 
gospel,  are  most  powerful.     The   words  of  Jesus,   are 
words   of  hope.     They  are  words  of  kindness  and  en- 
couragement.    "  Come  unto  me,  all  ye,  who  are  weary 
and  heavy  laden,    and   I  will    give   you  rest."     Come 
unto  me,  I  am  the  way,  and  the  truth,  and  the  life  ;  no 
man  cometh  unto    the  Father,  but  by  me.     Come  then 
unto  me,  and  I  will  give  you  rest.     I  can   do  it,  and  I 
will  do  it.     Whosoever  cometh  unto  me,  I  will   in  no 
ways  cast  out.     Jesus  came  not,  to  save   the  righteous 
— not  to   save  those,  who  are  righteous,  in  their  own 
estimation ;  but  he  came  to  seek  and  to  save  that  which 
is  lost — he  came  to  save   sinners — those,  who  have    no 
righteousness,  of  their  own.     If  you  be  a  sinner,  that 
is   enough.     If  you   be    sensible  of  your  sin,   and  your 
need  of  a  Saviour — if  you  believe   that  Jesus  is  able 
to  save  you — that,  O   sinner,  is  a  sufficient  ground  to 
come  unto  him.     He  hath  fulfilled  every  thing,  required 
by  God,  for  you.     He  withstood  the  temptation  of  the 
27* 


322  PRINCIPLES    OP 

devil,  who  seduced  Adam.     He  obeyed  perfectly   the 
law,  which  Adam  broke,  and  which  you  have   so   often 
broken.     He  bore  the  punishment,  which  you  deserved. 
The  consequence  of  this  is,  by  mutual  engagement  be- 
tween the  Father   and  Son,  that  his    sufferings,  are  im- 
puted to  you,  as    an  atonement  for  sin,  his    righteous- 
ness, is  imputed  to  you,  and  his  Spirit,  is  bestowed  upon 
you,  to    make  you  holy.     He  died,  to  make   you  a  part 
of  himself — a  partaker,  in   one  respect,   of  the   divine 
nature.     You  are   lost,   indeed,  in  yourself,    but    God 
hath,  for  the  sake  of  Jesus,  promised  to  give   his    Holy 
Spirit  unto  you,  that  by   uniting  with  your   spirit,  and 
dwelling  in  you,  you   may  be   made    holy.     As   Adam, 
was  originally   holy,  in  his  own  nature,  by    creation, 
you  are  to  be  made  holy,  by   tbe  infusion   of  the  divine 
Spirit    of  holiness  ;  and,    therefore,    are  more    highly 
exalted,    being  thus    made   a  partaker    of  the    divine 
nature.     This  gift  of  the  Spirit,  this  work  of  sanctifica- 
tion,  is  promised  as  a  purchase  made   by    Christ;  and, 
for  his  sake,  also,  God  considers  that  you  are  altogether 
righteous,    and  have   been    punished,   already,  for    all 
your  transgressions,  both  the  obedience  and  the  suffer- 
ings   of  Jesus,  being  imputed  to  you,  inasmuch,   as   it 
was  in  your  stead,  and  in  your  nature,   that  he  obeyed 
and  suffered.     All  that  is  required  of  you,    is    faith  in 
him,  faith  to   believe    all   this.     You  feel  that  you  are 
dead  in  sin.     It  is  true,  and  the  scripture  confirms  your 
feeling ;  but  you,  who  are  dead  in  trespasses  and  sins, 
hath  he   quickened — to  you,  is  the  Spirit  of  God  given 
— and  this  Spirit,  worketh  faith  in  you,  and   produceth 
all  its  fruits.     Pray,  then,  earnestly  to  God,  to  enlight- 
en your  understanding,  to  direct  your   heart,    into  the 
belief  of  the  truth,  as  it  is  in  Jesus,  and  to  bestow  upon 
you,   the  promise  of  the  Spirit,  through  him.     There 
never  yet  hath  been   an  instance,    of  this  prayer  being 
rejected.     Pray  earnestly  then — pray   often — you  shall 
be  heard,   and  shall,  at  length,  feel  the  power  of  Jesus, 
to  save  you   from  your  sins, — from   the  love — from  the 
dominion — and  from  the  punishment  of  sin.     There  is 
no  instance,   recorded  in  scripture,  of  any  supplicant 
whatever,  having  his  petition  refused,  except  those,  who 
knew  not  what  they  asked,  and  who  expected  a  temporal 


CHRISTIAN    PHILOSOPHY.  32t5 

kingdom  for  the  Messiah.  Even  the  thief  on  the  cross, 
was  received  with  mercy  and  alacrity.  There  were  no 
expostulations  on  the  number  of  his  sins,  or  on  tbe  late- 
ness of  his  repentance.  The  answer,  was  immediate, 
and  decisive.  "  This  day,  shalt  thou  be  with  me  in  Pa- 
radise." Is  our  Lord  less  able,  or  less  willing,  to  save, 
now,  than  he  was  then  ?  or  was  the  thief  more  likely  to 
succeed,  because  he  saw  Jesus  in  the  body,  than  we  are, 
who  believe  that  he  ever  liveth,  to  make  intercession  for 
his  people  ?  Did  not  Jesus  pray  for  his  murderers  ? 
Did  he  not  receive  every  one  of  them,  afterwards,  who 
came  unto  him  ?  Did  he  not,  even,  miraculously,  call 
Saul,  who  went  about  persecuting  him  ?  Did  he  not 
bear  with  his  disciples,  in  all  their  sins  and  follies,  and 
show  himself  first,  after  his  resurrection,  to  Peter,  who 
denied  him  1  Did  he  not,  while  on  earth,  encourage  all 
to  come  unto  him,  without  exception,  without  any  re- 
gard to  their  past  lives,  publicans  and  sinners,  one  out 
of  whom  were  cast  seven  devils,  one  to  whom  much  was 
forgiven  ;  all  were  received,  and  their  reception  record- 
ed, for  our  encouragement  and  comfort  ? 

There  are  two  encouragements  to  sinners.  The  one, 
that  Jesus  is  able,  the  other,  that  he  is  willing,  to  save 
them.  Now,  the  first  of  these,  is  evident,  from  the  ex- 
press declaration  of  Jesus,  and  his  apostles,  and  from 
the  general  reasoning,  drawn,  from  the  nature  of  his 
sufferings.  What  saith  the  scripture,  on  this  point  ? 
"  God  so  loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whosoever  believeth  in  him,  should  not 
perish,  but  have  everlasting  life."  The  gospels  and 
epistles,  all  testify,  that  Jesus  gave  himself,  as  a  sacri- 
fice for  sin ;  "  wherefore,  he  is  able  to  save,  unto  the 
uttermost,  all  who  come  unto  him."  "  I  am  the  good 
shepherd ;  the  good  shepherd,  giveth  his  life,  for  the 
sheep."  "  I  am  the  door  ;  by  me,  if  any  man  enter  in, 
he  shall  be  saved."  "  I  am  the  bread  of  life  ;  whoso 
eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal 
life."  In  the  fourth  and  fifth  chapters,  of  the  epistle, 
to  the  Romans,  Paul,  argues,  that  no  man  can  be  jus- 
tified by  his  own  works,  but,  only,  through  faith  in 
Christ.  He  draws  a  comparison,  between  the  fall  of 
Adam,  and  the  renewal  of  his  spiritual  posterity ;  and 


324  PRINCIPLES    OP 

reasons,  justly,  that  if  Christ  died  for  men,  while  they 
were  enemies,  much  more,  will  he  save  them,  when 
they  are  reconciled.  Peter,  in  his  sermon,  published 
the  glad  tidings  of  salvation.  "  Be  it  known  unto  you, 
therefore,  men  and  brethren,  that  through  this  man, 
is  preached  unto  you,  the  forgiveness  of  sins,  and  by 
him,  all  that  believe,  are  justified  from  all  things."  If 
we  admit,  that  Jesus  lived  and  died,  Ave  must  admit, 
that  he  did  so,  for  the  salvation  of  men ;  and  if  we  be- 
lieve, that  he  was  given  by  the  Father,  as  a  sacrifice  for 
sin,  and  undertook  to  deliver  men  from  sin,  we  must 
believe,  also,  that  he  is  sufficient,  for  the  proposed  end. 
His  ability,  is  as  certain,  as  the  power  and  wisdom  of 
God.  His  power  to  save,  is  as  great,  and  as  complete, 
as  his  power  to  create,  or  preserve.  There  is  no  sin, 
so  heinous,  that  he  cannot  atone  for  it ;  there  is  no  one, 
so  guilty,  that  he  cannot  redeem  him ;  there  is  no  man, 
so  depraved,  so  dead  in  trespasses  and  sins,  that  his 
Spirit  cannot  quicken,  and  sanctify  him.  Judas  him- 
self perished,  not  because  Jesus  could  not  save  him, 
but,  because,  he  remained  impenitent,  and  sought  not 
remission  of  sins.  The  power  of  Christ,  to  save  sin- 
ners is,  indeed,  so  fully  displayed  in  the  gospel,  and  is 
so  evident,  from  the  facts  Ave  know,  that  few,  if  any, 
deny  his  ability.  It  is  more  difficult,  however,  for  a 
sinner  to  persuade  himself,  of  the  inclination,  than  of 
the  ability,  of  Christ  to  save  him.  But  the  one,  is  as 
evident  as  the  other,  if  we  seek  for  knowledge,  Avhere 
alone  it  is  to  be  found.  If  Jesus  died  for  sinners, 
then,  surely,  he  will  bestow  upon  them,  the  blessing, 
which  he  died  to  procure.  If  it  once  be  admitted, 
that  the  object,  of  the  sufferings  of  Christ,  Avas  to  re- 
deem men,  it  must  also,  irresistibly,  follow,  that  he 
avIio  submitted  to  pay  this  great  price,  must  be  "wil- 
ling to  confer,  Avhat  Avas  purchased,  othenvise,  it  had 
been  purchased  in  vain.  If  his  sufferings,  were  of 
finite  value,  and  could  only  redeem  a  limited  num- 
ber, or  from  a  certain  degree  of  guilt,  then,  we  might 
indeed  be  discouraged.  But  his  merit  is  infinite,  and 
his  poAver  to  save  is  infinite.  There  is  no  more  difficul- 
ty, in  saving  from  many,  than  from  feAV  sins.  The  blood, 
which  can  Avash  aAvay  the  original  corruption  of  our  na- 


CHRISTIAN    PHILOSOPHY.  325 

ture,  can  wipe  away,  also,  every  stain  which  that  pro- 
duceth.  The  full  price  is  already  paid.  The  purchase 
is  already  made.  The  blessing  is  freely  offered.  The 
invitation  of  Jesus  is  this,  Ho  !  every  one  that  thirsteth, 
every  one  without  exception,  come  and  drink  of  living 
water.  "  I  am  the  door,  by  me,  if  any  man  enter  in,  he 
shall  be  saved."  All  that  is  required  is,  that  he  enter  in. 
The  door  is  open,  and  no  qualification  is  demanded,  ex- 
cept, that  the  person  desire  safety.  "  Ask,"  says  Jesus, 
"  and  it  shall  be  given  unto  you  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you."  Nay,  this  is 
not  all,  for  Christ  even  offers  himself,  and  does  not  wait 
till  he  be  sought.  "Behold,  I  stand  at  the  door  and 
knock;  if  any  man  hear  my  voice,  I  will  come  in  unto 
him."  How  condescending — how  compassionate,  in 
our  gracious  Redeemer  !  He  stands  knocking — he 
stands,  for  years,  imploring  the  sinner,  to  hear  his  voice, 
and  let  him  in.  He  offers  himself  to  every  one.  He 
calls  unto  every  one,  not  indeed  individually  by  name, 
but  he  calls  to  all,  who  are  men  and  sinners,  without  one 
exception.  It  is  enough,  that  the  sinner  be  of  the  race 
of  Adam.  The  call,  is  as  certainly  to  him,  as  if  he  had 
been  mentioned  by  name,  as  Paul  was,  on  the  road  to 
Damascus.  These  words  are  addressed  to  him,  "  Come 
unto  me,  all  ye,  who  are  weary  and  heavy  laden,  and  I 
will  give  you  rest.  If  any  man  thirst,  let  him  come  unto 
me  and  drink."  It  is  enough,  that  you  are  weary  and 
thirsty  ;  come  unto  me  and  I  will  give  you  rest,  and  will 
quench  your  thirst.  It  is  the  very  circumstance  of  your 
guilt — the  very  thing,  which  makes  you  afraid,  that  is 
the  cause,  why  God  offers  his  Son.  The  Son  of  man, 
came  to  seek  and  to  save,  that  which  was  lost.  Rejoice 
with  me,  says  he,  for  I  have  found  my  sheep,  which  was 
lost;  and  there  is,  accordingly,  joy  in  heaven,  over  one 
sinner  that  repenteth.  We  can  have  no  conception,  of 
the  willingness  of  Christ,  to  save  sinners.  Until  we  can 
form  a  conception,  of  the  greatness  of  his  sufferings,  we' 
can  form  no  conception,  of  the  greatness  of  his  love. 
This  love,  is  displayed,  not  in  loving  those,  who  first  lov- 
ed him,  but  in  loving  those,  who  have,  not  yet,  even 
known  him  as  their  Redeemer.  The  love  of  God  and 
of  Christ,  is  infinite,  like  all  the  other  divine  perfections  ; 


32G  ritiNcirLES  of 

and  he  who  1ms  a  just  notion,  of  the  attrihutcs  of  God, 
and  admits  the  power  of  Christ,  to  save  even  the  chief 
of  sinners,  must  equally  admit  his  inclination.  The 
whole  of  the  New  Testament,  is  filled  with  encourage- 
ment, to  consider  Jesus,  both  as  infinitely  powerful,  and 
infinitely  willing,  to  save  sinners.  All  that  is  required, 
is,  that  they  come  unto  him,  and  believe  that  he  is  able, 
and  willing,  to  save  them.  All  that  is  asked,  is,  "  Be- 
lieve ye,  that  I  am  able,  and  willing,  to  do  this  1  accord- 
ing to  thy  faith,  be  it  unto  thee." 

But  still,  although,  the  sinner,  must  admit,  abstractly, 
the  power  and  inclination  of  Christ,  to  save  guilty  men, 
yet  he  cannot  persuade  himself,  that  he  shall  be  saved. 
Many  circumstances,  contribute  to  this  kind  of  unbelief 
— a  doubt,  of  the  sincerity  of  his  repentance — a  deep 
sense,  of  the  greatness  of  his  guilt — a  deceitful  desire, 
to  have  something  good  to  offer,  and  yet  a  conscious- 
ness, that  there  is  no  soundness  within — ignorance, 
and  misconception,  of  the  grace  of  God.  All  these, 
tend  to  prevent  the  awakened  sinner,  from  resting, 
with  hope  and  steadfastness,  on  Christ,  and  are  em- 
ployed by  Satan,  to  retain  him  in  his  service.  It  is  on- 
ly by  the  Spirit  of  God,  that  at  length,  the  sinner  feels 
that  Jesus,  is  able  and  willing  to  save  him,  as  an  in- 
dividual. He  admits  from  the  first,  the  truth  of  the 
doctrine  of  the  gospel  ;  but  how  does  he  know,  that  he 
is  benefited  by  it,  and  united  to  Christ  ?  This  he  does 
in  two  ways.  There  can  be  no  union  to  Christ,  with- 
out the  Holy  Spirit,  and  he  cannot  have  received  the 
Holy  Spirit,  without  being  sanctified.  The  Spirit  makes 
him  holy,  and  purifies  his  heart  and  desires  ;  therefore, 
by  the  existence  of  the  fruit  of  the  Spirit,  he  judges  of 
his  presence.  One  way,  therefore,  by  which  he  knows, 
that  he  is  made  a  partaker  of  Christ,  is,  by  his  thoughts 
and  desires  being  changed,  and,  by  faith  and  love,  rul- 
ing in  his  heart.  The  other  is,  by  the  Spirit  of  God, 
witnessing  with  his  spirit,  that  he  has  become  a  son  of 
God.  That  is,  an  internal  persuasion  and  belief,  that 
Jesus  will  save  him,  which  he  knows  to  be  no  delusion, 
or  vain  imagination,  when  it  is  accompanied  with  the 
fruits  of  the  Spirit.  This  is  well  styled  "  an  assurance 
of  faith  ;"  that  is,  a  personal   reliance    on   Christ   for 


CHRISTIAN    PHILOSOPHY.  327 

salvation ;  and  the  Spirit,  in  this  way,  is  said  to  be 
"  the  earnest  of  our  inheritance,"  by  whom  Ave  know, 
not  only  the  general  power  of  Christ  to  save,  but,  "  the 
exceeding  greatness  of  his  power,  to  us-ward  who  be- 
lieve," and  by  whom,  we  know  and  feel,  that  God 
"  hath  loved  us,  and  given  us  everlasting  consolation, 
and  good  hope,  through  grace."  It  is  to  this  personal 
application,  that  Paul  alludes,  when  he  says,  to  the 
Thessalonians,  "  Our  gospel,  came  not  unto  you,  in 
word  only,  but  also  in  power,  and  in  the  Holy  Ghost, 
and  in  much  assurance."  "  Hereby,"  says  another 
apostle,  "  know  Ave,  that  Ave  dwell  in  him,  and  he  in  us, 
because,  he  hath  given  us  of  his  Spirit."  Noav,  the 
speculative  knoAvledge,  of  the  power  of  Christ,  may  be 
obtained,  by  reading  the  scriptures  ;  but  the  personal 
persuasion,  of  this  power  being  exerted  in  our  behalf, 
never  can  be  obtained,  by  any  degree  of  study,  or  by 
any  reasoning  whatever,  and  may  exist  in  different  de- 
grees, from  a  feeble  hope,  to  firm  confidence.  It  is  a 
gift  of  God,  and  therefore,  must  be  sought  from  him,  bA- 
earnest  prayer.  The  sinner  never  can  be  saved,  but  by 
being  united  to  Christ  ;  but  he  can  no  more  unite  him- 
self to  Christ,  than  he  can  transport  himself  to  heaven. 
This  union,  is  accomplished  by  the  Spirit,  and  being 
accomplished,  must  be  known.  It  is  our  duty,  to  pray 
fur  this  essential  operation,  of  the  Spirit,  to  pray  for 
pardon  and  reconciliation,  through  the  sacrifice  of  Je- 
sus, and,  for  the  promised  influence  of  the  Spirit. 
The  Spirit,  is  promised  by  him,  Avho  is  truth  itself,  and 
who  said,  Ask,  and  ye  shall  obtain.  Let  the  awakened 
and  trembling  sinner,  then,  flee  to  the  cross  of  Christ  and 
cry,  "Lord,  I  desire  to  believe  ;  help  thou  my  unbelief." 
Let  him  plead  the  merit,  of  the  obedience  and  sufferings 
of  Christ,  night  and  day,  until,  he  obtain  the  promised 
Spirit,  by  Avhich  he  is  at  last  enabled  to  rest,  not  with 
hesitation,  not  Avith  probability,  but  with  confidence  and 
steady  hope,  and  joy  unspeakable  and  full  of  glory,  on 
the  all-sufficient  work  of  Christ.  Then,  he  is  enabled 
to  "know  him,  and  the  poAver  of  his  resurrection,  and 
the  fellowship  of  hife  sufferings,  being  made  conformable 
to  his  death."  Prayer,  is  the  mean,  by  which  all  spirit- 
ual blessings,  are  obtained.     He  who  hopes  to  obtain 


328  PRINCIPLES    OF 

these,  without  asking  them,  hopes  for  that,  which  he 
has  no  right  to  expect.  He  who,  in  the  name  and  for 
the  sake  of  Jesus,  prays  earnestly  and  frequently,  for 
the  henefits  purchased  by  Christ,  shall  not  be  disappoint- 
ed, for,  he  has  the  promise  of  God,  himself,  that  he  shall 
be  heard. 

As  a  man  must  be  conscious,  of  the  operations  of  his 
own  mind,  and  the  state  of  his  affections,  it  has  been 
supposed,  that  every  Christian,  must  have  a  positive 
assurance,  within  himself,  that  he  is  so.  This  supposi- 
tion, proceeds,  from  the  error,  of  making  no  distinction, 
between  absolute  confidence,  or  ceitainty,  and  hope,  and 
has  led  to  an  extension,  of  the  scripture  doctrine,  to  an 
unwarrantable  degree.  Were  absolute  assurance,  es- 
sentially necessary,  to  constitute  a  Christian,  what  should 
we  say  of  those,  who  are  in  heaviness,  through  manifold 
temptations,  or  of  him,  who  exclaimed,  Is  the  mercy  of 
God  clean  gone  for  ever  1  Utter  hopelessness,  is  indeed, 
never  the  lot  of  a  Christian,  unless,  when  suffering  under 
that  severe  visitation  of  Providence,  morbid  melancholy, 
or  a  disordered  state  of  mind,  to  which,  like  other  men, 
he  is  liable.  But  in  the  soundest  state,  there  may  be 
much  depression,  and  many  fears.  The  most  humble 
and  diffident,  are  not  to  be  discouraged,  though  they  feel 
no  strong  and  commanding  assurance.  They  must  not 
forget,  that  there  is  a  difference  between  hope  and  con- 
fidence, and  that  there  may  be  hope,  without  absolute 
and  unqualified  assurance.  Let  not,  then,  those  humble 
men,  who  dare  not  say  they  have  acquired  boldness  and 
certainty,  respecting  their  security,  despond,  for,  even 
in  their  darkest  hour,  they  are  not  without  hope,  and 
would  not  relinquish  it,  such  as  it  is,  for  all  that  the 
world  can  offer.  Personal  hope,  will  indeed  be  strong, 
in  proportion  to  our  discernment  of  the  character  and 
perfections  of  God,  our  dependence  on  the  Saviour  lie 
has  appointed,  and  our  conformity  to  him  who  is  our 
reconciliation.  If  we  talk  of  assurance,  as  the  result  of 
reasoning,  we  must  admit,  that  when  the  proofs,  of  the 
existence  of  the  character  of  the  assured,  are  wanting, 
there  can  be  no  foundation  for  hope.  If,  on  the  other 
hand,  we  consider  this  assurance,  as  a  gracious  gift  of 
the  Spirit,  we  must  say,  that  it  will  not  be  bestowed, 


CHRISTIAN    PHILOSOPHY.  329 

where  the  fruits  of  that  Spirit,  are  not  to  be  found. 
That  assurance,  which  is  not  accompanied  by  deep  hu- 
mility, by  holy  affections,  and  a  devout  life,  cannot  be 
too  much  mistrusted.  Ardent  faith,  if  genuine,  must 
always  be  accompanied  by  cordial  love,  and  active  obe- 
dience. One,  weak  in  faith,  may  say,  I  neither  bear  the 
fruit  of  the  Spirit,  nor  have  his  witness  within  me,  that 
I  belong  to  Christ.  Of  many  such,  it  may  be  weH  to 
ask,  why  he  goes  mourning  all  the  day  long.  Is  it  not, 
too  often,  because  he  is  attempting  to  reconcile  the  ser- 
vice of  the  world,  with  the  worship  of  God  1  and  are  not 
these  doubts  and  fears  raised  within  him,  as  calls  from 
a  Father,  who  has  not  forsaken  nor  rejected  him,  to 
bethink  himself  of  his  demand  on  his  heart,  and  the 
fulness  of  his  offer  of  the  spirit  of  grace  and  sanctifica- 
tion.  Let  him  pray  for  reconciliation  and  peace,  and 
for  strength  to  come  out  from  the  world,  and  then  he 
shall  have  the  desire  of  his  heart. 

IV. 

The  spiritual  consolation  of  the  gospel,  is  not  confin- 
ed to  those  who  are  newly  converted,  and  have  just  laid 
hold  on  the  hope  set  before  them.  Christians,  have  all 
much  sin  to  repent  of,  and  many  of  them,  have  to  de- 
plore grievous  backsliding,  and  have  bitter  sorrow,  on 
account  of  their  transgressions.  Blessed  be  God,  in 
these  seasons  of  deep  distress,  they  are  not  left  to  de- 
spair, nor  abandoned  by  the  Spirit  of  God.  That  Chris- 
tians may  fall  into  grievous  sins,  is  evident,  from  the 
contrite  confessions  and  earnest  supplications,  made  by 
David  and  the  prophets,  from  the  history  of  Peter,  from 
the  transgressor  at  Corinth,  who  was  to  be  comforted, 
lest  he  should  be  "  swallowed  up  with  overmuch  sor- 
row," from  the  parable  of  the  prodigal  son,  and  from 
the  reference  made,  by  the  apostle,  to  godly  sorrow. 
Paul  himself,  whose  faith  we  cannot  doubt,  confessed, 
that  the  evil  which  he  would  not,  that  he  did,  and  in  the 
strong  view,  he  had  of  this  inward  corruption,  cried  out, 
"Oh!  wretched  man  that  I  am,  who  shall  deliver  me 
from  this  body  of  death  ?"  He  does  not,  in  his  epistles, 
make  confession  of  particular  sins,  though,  doubtless, 
he  did  so  to  God ;  but  that  he  was  conscious  of  the  pre- 
valence of  iniquity,  and  his  liability  to  fall,  is  evident, 
28 


330  PRINCIPLES    OF 

from  the  careful  watching  he  found  necessary.  "  I 
keep  under  my  body,  and  bring  it  into  subjection,"  says 
he,  "  lest,  that  by  any  means,  when  I  have  preached  to 
others,  I  myself  should  be  a  cast-away."  This  fear, 
could  never  have  entered  into  his  heart,  if  he  had  not 
been  sensible,  of  the  powerful  temptations  of  Satan,  if 
lie  had  not  felt  his  own  weakness,  known  the  troubles 
of  his  own  heart,  and  sought  relief  and  aid,  where  alone 
they  can  be  found.  Having  alluded  to  his  own  case,  he 
goes  on  exhorting  the  Corinthians,  to  take  warning  bv 
the  Israelites,  that  they  should  not  lust  after  evil  things, 
many  of  which  he  particularizes,  and  draws  this  con- 
clusion :  "Let  him  that  thinketh  he  standeth,  take  heed 
lest  he  fall ;"  and  he  encourages  them,  with  an  assur- 
ance, that  no  temptation  shall  befall  them,  above  what 
they  are  able  to  bear,  if  they  seek  the  proper  "  way  to 
escape." 

But  if,  unfortunately,  the  Christian  hath  not  sought 
the  way  to  escape,  and  hath,  actually,  yielded  to  temp- 
tation, the  consequence  must  be,  anguish  of  mind  and 
great  sorrow.  He  is  deeply  distressed,  that  he  hath  of- 
fended God — he  bitterly  laments  this  sad  proof,  that  sin 
prevails  within  him — he  is  cut  to  the  heart,  with  a  sense 
of  his  ingratitude  and  guilt,  and  trembles,  lest  the  Spirit 
of  God,  may  depart  and  leave  him  to  himself.  He  fears 
that  his  former  professions  have  been  delusive,  and  that 
now,  he  is  to  return  to  the  love  of  sin,  and  disregard  of 
God.  Amidst  all  his  personal  distress,  he  likewise  re- 
grets, that  his  conduct  may  bring  reproach,  on  the  re- 
ligion he  professeth,  and  may  give  occasion  to  others, 
to  doubt  the  value  of  a  religious  principle.  His  soul  is 
humbled  within  him,  and  he  cries  out  from  the  heart, 
"  I  am  no  longer  worthy,  to  be  called  thy  son."  This 
deep  sense  of  his  guilt,  and  his  keen  self-reproach,  make 
him  truly  wretched.  He  beholds  an  offended  God,  and 
perhaps  doubts  his  interest  in  that  Saviour,  who  alone 
can  protect  him.  But  even  in  this  situation,  even,  under 
the  aggravated  guilt  of  offending  God,  with  whom,  he 
had  made  a  solemn  covenant,  and  from  whom,  he  had 
received  the  hope  of  glory,  even  in  this  situation,  the 
gospel  holds  out  consolation  and  comfort.  The  blood 
of  Jesus,  cleanseth  from  all  sin.  His  Spirit,  can  sanc- 
tify every  heart.     It  is  indeed  melancholy,  that  any  dis- 


CHRISTIAN    PHILOSOPHY.  331 

ciple  should  have  forgotten  his  Lord,  but  it  would  be 
still  more  dreadful,  that  he  should  not  lament  his  sin, 
when  it  was  committed.  It  would  be  a  fatal  symptom, 
if  a  professing  Christian  were  to  sin,  and  feel  neither 
grief  nor  contrition.  It  is  good  to  be  afflicted,  for, 
where  there  is  sorrow,  there  is  hope  of  reformation. 
Indeed,  where  there  is  not  a  daily  sense  of  sin — a  con- 
stant humility — it  is  to  be  feared,  that  the  absence  of 
these  sentiments  proceeds,  not  from  the  want  of  sin,  but 
the  want  of  feeling.  John,  observes,  that  if  any  man 
suppose  he  hath  no  sin,  he  deceives  himself,  and  has  no 
love  to  God.  Perhaps,  in  this  dangerous  state  of  sup- 
posed security,  one  mean  of  awakening  the  sleeping 
disciple,  may  be,  for  God  to  withdraw  his  presence,  and 
leave  the  soul  for  a  time  in  darkness,  or  to  fall  into 
some  more  gross  sin  than  usual,  some  novel  transgres- 
sion, which  arouses  the  soul  from  this  dream,  and  con- 
vinces the  backslider  of  his  guilt,  that  he  may  flee  with 
greater  earnestness,  and  more  perfect  dependance,  to 
the  fountain  opened  for  sin. 

There  is  no  reason  to  expect,  that  a  sinner,  who,  for 
the  first  time,  flees  to  Jesus,  shall  be  accepted,  which 
will  not  also  apply,  to  the  forgiveness  of  sins,  committed 
after  conversion.  The  impossibility,  spoken  of  by  Paul, 
of  renewing  those,  who  fall  away,  after  being  once  en- 
lightened, does  not  proceed,  from  any  imperfection,  on 
the  part  of  Christ,  nor  any  inability,  on  the  part  of  the 
Spirit.  No,  may  God  forbid  the  supposition,  but  it  pro- 
ceeds, from  the  impenitence,  which  is  produced  ;  and, 
therefore,  whoever  sins,  and  is  deeply  humbled  under 
a  sense  of  it,  and  flees  to  the  atoning  Jesus,  has  as 
much  ground  to  hope  for  pardon,  for  his  present  trans- 
gression, as  he  had,  to  hope  for  deliverance  at  first. 
The  gospel,  makes  no  stipulation,  as  to  the  number,  or 
magnitude,  of  the  transgressions.  The  invitation,  is  to 
sinners  of  all  descriptions,  and  without  exception. 
There  is  no  sin,  from  which  the  glorious  Redeemer, 
cannot  cleanse.  There  is  no  situation  on  earth,  which 
man  can  conceive,  that  he  cannot  deliver  from.  Par- 
don is  offered  to  every  sinner,  whether  he  have  former- 
ly professed  faith,  or  have,  till  now,  scoffed  at  religion. 
There  is  no  guilt,  that  infinite  merit  cannot  atone  for, 
lio  heart  so  depraved,    that  an  infinite   Spirit,  cannot 


332  PRINCIPLES    OF 

sanctify.  But,  although  all  this  be  true,  and  although 
God  forgive  ten  thousand  sins,  as  well  as  ten,  and  not 
seven  times  only,  but  seventy  times  seven,  yet,  it  is  evi- 
dent, that  this  remission,  is  only  given,  to  those,  who 
believe  in  Jesus  ;  and  it  is  no  less  clear,  that  those  who 
have  this  faith,  must  have  love,  and  those  who  love, 
must  obey.  Whoever,  then,  hopes  to  be  saved  by  Je- 
sus, must  deny  himself,  and  desire  to  be  saved,  from  the 
love  and  power  of  sin.  He  cannot  sin  wilfully — he 
cannot  yield  himself  a  servant  to  sin,  nor  indulge  in 
iniquity.  On  the  contrary,  he  hates  sin — strives  against 
it,  and,  because,  it  still  prevails  in  his  heart,  still  car- 
ries on  a  war  within  him,  and  still,  in  many  cases,  over- 
comes him,  he  bemoans  himself,  and  confesses  his  weak- 
ness, and  transgression,  to  his  Father,  pleads  for  par- 
don, through  the  merit  of  Jesus,  and  prays  for  the  sanc- 
tifying influence  of  the  Spirit,  at  the  same  time,  that 
he  is  more  careful,  not  to  grieve  the  Spirit,  by  his  sin, 
and  to  cultivate,  more  diligently,  the  fruits  of  the  Spirit. 
If  any  man  suppose,  that  this  doctrine  is  favourable 
to  licentiousness,  let  him  reflect,  that  there  is  no  other, 
by  which  a  sinner,  can  be  saved  from  despair,  than  by 
that  of  the  atonement,  of  imputed  righteousness,  and  of 
the  promise  of  the  Spirit.  And,  before  he  argue,  against 
the  moral  tendency  of  this,  let  him  look  into  the  mind 
of  a  Christian,  who  renounces  all  hope  from  his  own 
works,  which  he  considers  as  worse  than  nothing.  Let 
him  behold  the  bitter  suffering,  which  every  true  disci- 
ple feels,  when,  like  Peter,  he  yields  to  sin.  No  Chris- 
tian can  indulge  in  sin,  and,  willingly  continue  its 
slave.  He  must  repent,  and  that  speedily.  Every  sin, 
is  productive  of  much  sorrow,  a  firm  resolution  to  avoid 
it  in  future,  and  a  more  earnest  application,  for  an  in- 
crease of  faith,  and  the  aid  of  the  Spirit.  The  effect 
of  sin,  in  a  wicked  man,  is  scarcely  perceived,  his  con- 
science is  not  tender,  and  any  fear,  he  feels,  proceeds 
from  apprehensions  of  punishment  alone,  without  any 
regard  to  the  affront,  offered  to  God.  The  Christian, 
is  sorry  with  godly  sorrow,  he  has  offended  God,  in- 
jured his  own  soul,  fallen  from  his  first  love,  dimin- 
ished his  spiritual  comfort,  indulged  in  that,  which 
brought  Jesus  to  the  cross,  and  done  that,  which  may 
prove  a  stumbling  stone,  to  others.     If  any  man  wish 


CHRISTIAN    PHILOSOPHY.  333 

to  know,  whether  his  contrition  be  godly,  he  has  a  mark 
by  which  he  can  discover  this,  as  well  as  whether  his 
faith  be  sincere — "  faith  worketh  by  love" — "  godly 
sorrow,  worketh  reformation."  He  seeks,  earnestly, 
the  forgiveness  of  his  Father,  and  has  no  peace,  until  he 
obtain  it.  He  seeks  reconciliation,  through  the  re- 
conciling blood  of  Jesus,  which  speaketh  better  things 
than  that  of  Abel,  which  crieth,  not  for  vengeance, 
but  forgiveness.  He  seeks  pardon,  through  the  in- 
finite merit  and  intercession,  the  infinite  love  and  pow- 
er, of  Christ,  and  for  his  sake  implores,  that  he  may 
be  renewed,  by  the  Holy  Spirit.  If  a  man  feel  deep 
contrition,  indignation  against  himself,  hatred  at  sin, 
firm  resolution,  by  the  grace  of  God,  to  avoid  it  in  future, 
watchfulness  against  offending  ;  and  if  he  flee  for  refuge, 
from  his  fears  and  guilt,  to  the  peace-speaking  blood 
of  Jesus,  his  compassionate  High  Priest,  he  may  hope, 
that  his  repentance  is  sincere,  and  that  he  is  still  a  par- 
taker of  Christ.  But,  if  his  comfort  arise,  merely  from 
some  variation  in  his  mind  and  affections,  by  which  he 
views  his  sin,  as  less  dangerous  and  less  sinful,  than  at 
first,  or,  if  his  impressions  be,  merely,  obliterated  by 
time,  which  impairs  all  things,  he  is  yet  a  stranger,  to 
the  only  foundation,  on  which  he  can,  safely,  build  his 
hope.  A  Christian,  has  no  rest  within,  no  peace,  till 
he  feel  that  he  is  reconciled  to  God,  and  that  he  has  faith 
in  Jesus,  for  the  remission  of  his  sin.  He  has  no  peace, 
until  his  Father  lift  upon  him,  the  light  of  his  reconcil- 
ed countenance.  His  hope  and  consolation,  come  alone 
from  Jesus,  as  his  Saviour  ;  and  his  earnest  cry  is,  that 
the  joy  of  his  salvation  may  be  restored,  and  his  pardon 
sealed.  His  fall,  produces  deep  humility,  a  greater 
sense  of  his  own  weakness,  more  lively  views  of  his 
depravity,  more  steady  reliance  on  the  imputed  right- 
eousness of  Christ,  more  love,  more  conformity  to  the 
will  of  God,  more  watchfulness,  more  earnest  pray- 
er, and  greater  anxiety,  for  the  sanctification  of  the 
Spirit.  He  studies,  not  to  relapse  into  indolence,  not 
to  lose  sight  of  his  frailty,  and  the  power  of  the  flesh, 
but  to  set  the  law  of  the  Lord,  continually,  before  him, 
and  to  run  his  race  with  perseverance.  He  avoids  temp- 
tation, for  he  knows  he  is  weak.  He  supplicates  the 
aid  of  the  Spirit,  to  mortify  his  evil  desires  and  passions ; 
28* 


334  PRINCIPLES    OP 

and  warned  by  the  past,  trusts  not,  henceforth,  in  bis 
own  strength.  His  humility,  is  not  for  a  day  only,  but 
he  strives  to  continue  in  humility  and  faith,  and  is  more 
and  more  thankful,  for  the  rich  mercy  of  God  in  Christ, 
is  more  weaned  from  the  vanities  of  time,  and  more  set 
on  those  things  which  are  above.  His  fall  shows  him 
his  weakness,  gives  a  blow  to  spiritual  pride,  and  by  the 
grace  of  God,  excites  him  to  work  out  his  salvation,  with 
fear  and  trembling.  Blessed  then  may  be  the  fall.  Tri- 
umph not  over  me,  O  mine  enemy  ;  for  though  I  I 
shall  rise  again,  and  will  take  heed  to  my  steps.  Lord, 
1  praise  thee,  says  the  contrite  one — Lord,  I  bless 
thee — Lord,  I  thank  thee,  and  magnify  thy  mercy,  that 
such  a  worm  is  permitted  to  live — that  such  a  heart, 
may  hope  for  sanctification.  True,  indeed,  it  is,  true,  in- 
deed, I  now  feel  it  in  the  contemplation  of  what  thou 
doest  for  me,  to  be,  that  it  hath  not  entered  into  the  heart 
of  man,  to  conceive  the  great  things,  thou  preparest  for 
those  thou  lovest.  They,  though  feeble,  though  weak- 
ness itself,  shall  mount  up  with  wings,  as  eagle.-,  they  shall 
walk,  and  not  be  weary,  they  shall  run,  and  not  be  faint. 
Though  poor  and  naked,  lost  and  miserable,  they  shall  be 
made  rich  and  strong,  and  covered  with  a  robe  of  right- 
eousness. Though  depraved,  and  unspeakably  worthless, 
they  shall  be  sanctified  and  made  holy.  As  their  corrupt- 
ed bodies,  shall  be  changed,  like  unto  the  glorious  body  of 
their  Lord,  so  shall  their  souls,  their  guilty  corrupted  souls, 
be  changed,  like  unto  his  soul,  by  the  power  of  the  Spirit ; 
and  they,  ignorant,  weak,  depraved  creatures,  shall  be 
made  strons  in  the  Lord,  perfect  in  holiness,  through  the 
imputed  righteousness  of  Christ,  and  have  their  minds  en- 
lightened and  sanctified,  even  by  the  Spirit  of  the  Lord. 
Let  not  then  any  man  despair.  There  is  a  fountain  open- 
ed for  sin  and  pollution,  which  never  shall  be  dried  up,  and 
the  waters  of  which,  are  ever  efficacious.  There  is  a 
High  Priest,  who  ever  liveth,  to  make  intercession  for  his 
people,  and  who  is  heard  always. .  But,  although  through 
him,  the  Christian  obtain  remission  of  his  sins,  and  may 
not  be  punished  in  this  life  for  them,  yet,  there  is  no  pro- 
anise  to  that  effect.  His  Father  may  see  it  necessary, 
to  chastise  him  here,  for  the  good  of  his  soul ;  but  it  is 
in  mercy  and  not  in  anger.  It  is  to  wean  him  from  sin, 
and  not  for  the  destruction  of  his  soul.     So  great  is  the 


CHRISTIAN    PHILOSOrnV.  Ho5 

love  of  God,  that  even  if  temporal  chastisement,  may  be 
spared,  it  shall  be  spared.  But  when,  for  the  sake  of 
the  church,  or  the  good  of  the  Christian  soul,  affliction 
is  necessary,  then  it  shall  be  inflicted,  mentally  or  bodi- 
ly. David  was  forgiven  his  sin,  but  because  he  had  giv- 
en occasion,  for  the  enemies  of  God  to  blaspheme,  the 
son  of  Bathsheba,  was  taken  from  him.  Those,  then, 
who  suffer  after  sinning,  are  not  to  view  their  sufferings, 
as  indications  that  God  hath  forsaken  them,  and  hath  be- 
gun their  punishment  already,  but,  as  paternal  chastise- 
ments intended  to  wean  them  more  from  sin,  and  lead 
them  to  greater  faith,  to  more  fear  respecting  sin,  and 
to  more  love  to  God.  Above  ali,  let  them  not  once  im- 
agine, that  their  sufferings,  whether  these  consist  in 
grief  and  darkness  of  mind,  or  pain  of  body,  or  loss  of 
friends,  or  of  fortune,  have  any  thing,  expiatory,  in 
them,  or  can  in  any  degree,  atone  for  their  guilt.  It  is 
to  Jesus,  and  his  sufferings  alone,  that  they  must  look, 
whenever  they  think  of  atonement.  "If  any  man  sin, 
we  have  an  advocate  with  the  Father,  Jesus  Christ,  the 
righteous." 

To  comfort,  still  more,  those  who  mourn  under  a 
sense  of  sin,  let  them  consider,  that  others  have  actually 
experienced  the  same  evil,  and,  by  the  same  sacrifice, 
have  been  freed,  from  both  the  power  and  punishment 
of  sin.  Listen  to  the  confessions  of  David,  and  the 
prophets,  and  take  encouragement,  from  the  merer 
shown  to  them, — encouragement,  not  to  sin,  that  grace 
may  abound,  God  forbid,  but  encouragement,  to  hope 
for  mercy,  through  Christ.  "  O  Lord,  rebuke  me  not, 
in  thy  wrath,  neither  chasten  me,  in  thy  hot  displea- 
sure. Mine  iniquities  are  gone  over  my  head,  as  an 
heavy  burden — they  are  too  heavy  for  me.  I  am  troub- 
led— I  am  bowed  down  greatly — I  go  mourning,  all  the 
day  long — I  will  declare  mine  iniquity — I  will  be  sorry, 
for  my  sin.  Lord,  all  my  desire  is  before  thee,  and  my 
groaning  is  not  hid  from  thee.  Forsake  me  not,  O 
Lord.  O  my  God,  be  not  far  from  me.  Make  haste 
to  help  me,  O  Lord,  my  salvation.  Have  mercy  upon 
me,  O  God,  according  to  thy  loving  kindness ;  accord- 
ing to  the  multitude  of  thy  tender  mercies,  blot  out  my 
transgressions.  Wash  me  thoroughly,  from  mine  ini- 
quity, and  cleanse  me  from  my  sin,  for  1  acknowledge  my 


336  TRINCIFLES    OF 

transgression,  and  my  sin  is  ever  before  me.  Purge  me 
with  hissop,  and  I  shall  be  clean.  Wash  me,  and  I  shall 
be  whiter  than  snow.  Make  me  to  hear  joy  and  gladness. 
Create  in  me  a  clean  heart,  and  renew  a  right  spirit, 
within  me.  Cast  me  not  away,  from  thy  presence,  and 
take  not  thy  Holy  Spirit  from  me.  Restore  unto  me, 
the  joy  of  thy  salvation.  Turn  us,  O  God  of  our  salva- 
tion, and  cause  thine  anger,  towards  us,  to  cease.  Hear 
my  prayer,  O  Lord,  and  let  my  cry,  come  unto"  thee. 
In  the  day  of  my  trouble,  I  will  call  upon  thee,  for 
thou  wilt  answer  me."  "  O  Lord,  the  great  and  dread- 
ful God,  we  have  sinned,  and  have  committed  iniquity, 
and  have  done  wickedly,  and  have  rebelled,  even  by  de- 
parting from  thy  precepts,  and  from  thy  judgments.  O 
Lord,  righteousness  belongeth  unto  thee,  but  unto  us, 
confusion  of  face.  O  Lord,  according  to  all  thy  right- 
eousness, I  beseech  thee,  let  thine  anger  and  thy  fury  be 
turned  away.  O  Lord,  hear — O  Lord,  forgive."  "I 
have  sinned,  and  am  no  more  worthy  to  be  called  thy 
son."  "  O  God,  in  the  multitude  of  thy  mercy,  hear  me. 
In"the  truth  of  thy  salvation,  draw  nigh  unto  my  soul, 
and  redeem  it.  I  am  poor  and  needy — make  haste  unto 
me,  O  God.     Thou  art  my  help,  and  my  deliverer." 

These  addresses  to  God,  are  recorded  for  our  edifica- 
tion. They  mark,  the  bitter  distress  which  prevailed 
in  the  soul,  from  a  sense  of  sin,  especially  sin  after 
knowledge,  and  afford  this  conclusion,  that  they  would 
never  have  been  preserved  in  scripture,  had  it  not  been 
intended,  that  others  should  employ  them,  and  trust  to 
the  mercy,  which  is  supplicated.  The  word  of  God, 
testifies  the  abhorrence  of  God  at  sin,  but  it  holds  out, 
likewise,  encouragement  to  repentance,  and  remission 
of  all  sin,  through  Jesus.  What  is  said  to  those,  who 
had  fallen  from  their  first  works:  "Remember,  from 
whence  thou  art  fallen,  and  repent,  and  do  thy  first 
works."  "  O  Israel,  return  unto  the  Lord  thy  God, 
for  thou  hast  fallen,  by  thine  iniquity."  "  I  will  heal 
their  backsliding.  I  will  love  them  freely,  for  mine  an- 
ger is  turned  away." 

When  Jesus,  rose  from  the  dead,  the  apostle,  who 
denied  him,  received  a  special  message,  from  his  forgiv- 
ing Lord,  to  inform  him  of  his  resurrection.  Thy  dis- 
quiet, O  frail  Christian,  thy  remorse,  thy  trembling 


CHRISTIAN    PHILOSOPHY.  337 

application  to  a  throne  of  grace,  are  proofs,  that  he, 
who  prayed  for  Peter,  hath  also  prayed  for  thee.  Mar- 
vellous loving-kindness,  which  bears  with  creatures,  so 
prone  to  backsliding,  which,  for  their  redemption,  gave 
a  sacrifice  of  infinite  value,  and  which  continues  to  re- 
cover them,  from  all  their  ungrateful  wanderings  ! 

To  conclude  this  subject ;  it  may  still  be  urged,  that 
there  is  a  sin  unto  death  which  shall  not  be  forgiven. 
This,  is  declared  to  be  blasphemy  against  the  Holy 
Spirit ;  and  intimation  of  it,  was  given  by  Jesus,  when 
the  Jews  said,  he  had  an  unclean  Spirit.  This  is  a  sin, 
which  no  Christian  can  commit,  because,  the  very  pro- 
fession of  Christianity,  is  contrary  to  it,  and  therefore, 
it  does  not  apply  to  the  present  subject. 

But  there  are  other  passages,  particularly  in  the 
epistle  to  the  Hebrews,  very  alarming,  and  which  call 
for  constant  watchfulness.  "  It  is  impossible,"  says 
Paul,  "  for  those  who  were  once  enlightened,  and  have 
tasted  of  the  heavenly  gift,  and  were  made  partakers 
of  the  Holy  Ghost,  and  have  tasted  the  good  word  of 
God,  and  the  power  of  the  world  to  come,  if  they  shall 
fall  away,  to  renew  them  again  to  repentance,  seeing, 
they  crucify  to  themselves,  the  Son  of  God  afresh,  and 
put  him  to  open  shame."  "  If  we  sin,  wilfully,  after 
that  we  have  received,  the  knowledge  of  the  truth, 
there  remaineth  no  more  sacrifice  for  sins,  but,  a  cer- 
tain fearful  looking  for,  of  judgment.  He  that  despis- 
ed Moses'  law,  died  without  mercy.  Of  how  much 
6orer  punishment,  is  he  worthy,  who  hath  trodden, 
under  foot,  the  Son  of  God,  and  hath  counted  the  blood 
of  the  covenant,  wherewith  he  was  sanctified,  an  un- 
holy thing,  and  hath  done  despite  unto  the  Spirit  of 
grace  ?"  Now,  not  to  enter  into  any  minute  examina- 
tion, of  what  that  guilt  is,  let  me  briefly  say,  what  it  is 
not.  It  is  certain,  that  every  Christian  does  sin,  for  sin 
is  never  wholly  subdued  on  earth,  therefore  these  pas- 
sages, do  not  apply  to  every  sin.  There  is  no  circum- 
stance, in  which  a  man  is  placed,  and  under  which, 
when  he  sins,  he  may  not,  even  although  he  be  strongly 
tempted,  be  said  to  yield,  voluntarily,  to  the  sin.  He 
feels  that  he  might  have  resisted,  that  he  actually  yield- 
ed, and  was  not,  irresistibly,  impelled.  There  is  no 
sin,  then,  which  is  involuntary.     We  cannot,  therefore, 


338  PRINCIPLES    OF 

consider  the   expression  "  wilful  sin"  in  its  extensive 
meaning,  otherwise,  all  sins,  might  be  said  to  be  wilful. 
It  must  then  mean,  a  deliberate,   wilful   return,   to  the 
ways    of    vice,    and    an     intentional     departure     from 
Christianity,  a  renunciation   of   the  obedience  of  faith, 
and  a  return  to  the   pollutions  of  the  world.     It  must 
be    accompanied,  with  such  a  relapse   into    the    love  of 
sin,    and    to  the    indulgence    of  it — such    an    abandon- 
ment of  faith  and  love,  as  must  make  the  case  very  evi- 
dent.    Those  who  have  sinned,  but  feel  contrition,  and 
flee  to    Christ  for  pardon,    do  not  come  under  this  de- 
scription.      The    very  circumstances,   of  their   feeling 
godly  sorrow,  hatred  to  sin,  and  anxiously  imploring 
forgiveness,  through  the  sacrifice  of  Christ,  are  proofs, 
that  they  have   not  sunk,   into   that   dreadful    state,  the 
characteristic  of  which,  is  impenitence.     There   is  one 
other  passage,  still  to  be   noticed,  in  the  same  epistle, 
where  the  Hebrews  are  admonished,  to  look  diligently, 
"  lest  there  be  any  fornicator,-  or  profane  person,  as 
Esau,  who,  for  one  morsel  of  meat,  sold  his  birthright ; 
for  ye  know,  how  that  afterwards,  when  he  would  have 
inherited  the  blessing,  he  was  rejected,  for  he  found  no 
place  for  repentance,"  or,  as  it  is  also  translated,  "  no 
way  to  change  his  mind,  though  he  sought  it,  carefully, 
with  tears."     The  object  of  this  passage,  certainly  is, 
to  make  men  watchful   against   sin,   by  setting  before 
them,  the  danger  of  yielding  to  it.     Those  who  despise 
the  birthright,  and  think  so  little   of  it,  that  they  will 
give  it  up,  for  some  temporary  indulgence,  who,  willing- 
ly, barter  the  one  for  the  other,  have  no   small  cause  to 
fear,  lest  the  exchange,  being  made,  shall  be  confirmed. 
This  ought  to  make   all  men  careful,  but   it   is   not    a 
ground  of  despair,  to  those  who  are  overtaken  in  a  fault, 
unless,  they   felt  a  determination,  to  renounce   Christ, 
and   enjoy  sin.      We  cannot  be  too   watchful   against 
sin  ;  but  if  we  have  yielded,  let  us  not  add  to  it,  impen- 
itence or  despair,  but  pray  for  pardon. 

"  Seeing  then,  that  we  have  a  great  High  Priest,  that 
is  passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us 
hold  fast  our  profession  ;  for  we  have  not  an  High 
Priest,  who  cannot  be  touched,  with  the  feeling  of  our 
infirmities,  but  was,  in  all  points,  tempted,  like  as  we 
are,  yet  without  sin.     Let   us,  therefore,  come  boldly. 


CIJKISTIAN    PHILOSOPHY.  339 

unto  the  throne   of  grace,    that  we  may  obtain  mercy, 
and  find  grace,  to  help  in  time  of  need." 


The  gospel,  affords  strong  hope  and  consolation,  to 
those  who  fear,  that  they  may  one  day  fall,  and  make 
shipwreck  of  their  faith.  This  hope  of  perseverance, 
is  founded,  on  the  doctrine  of  election  and  adoption,  on 
the  positive  assurance  of  God,  and  on  the  recorded  ex- 
perience, and  persuasion,  of  apostles. 

Christians,  are  declared  to  be  chosen,  in  Christ,  be- 
fore the  foundation  of  the  world,  and  to  be  predestinat- 
ed, into  the  adoption  of  children,  being  elect,  accord- 
ing to  the  foreknowledge  of  God.  The  sufferings  of 
Christ,  were  decreed  from  all  eternity,  and  it  is  not  to 
be  supposed,  that  the  effect  of  those  sufferings,  should 
be  left  to  the  choice  of  man,  or,  that  it  should  depend, 
on  the  wayward  and  wicked  hearts  of  men,  what  num- 
ber should  be  redeemed,  by  those  sufferings.  Jesus,  in 
his  prayer  to  the  Father,  expressly  says,  "  Thou  hast 
given  him  power,  over  all  flesh,  that  he  should  give 
eternal  life,  to  as  many,  as  thou  hast  given  him  ;"  and 
we  are  informed,  that  by  the  preaching  of  the  apostles, 
as  many,  as  were  "  ordained  to  eternal  life,"  believed. 
The  consequence  of  election  is,  that  the  elect  hear  and 
obey,  that  call,  which  others  only  hear,  but  do  not 
obey.  Every  man,  who  feels  within  him,  a  sincere  de- 
sire to  obey  the  call,  has  in  so  far,  an  evidence,  that  he 
is  elected,  for,  if  he  were  not,  he  should  not  feel  this 
desire.  The  obedience  to  the  call,  is  accompanied  with 
faith,  and  adoption  into  the  number  of  children.  They 
receive  the  spirit  of  adoption  ;  for  if  they  be  united  to 
Christ,  they  must  be  children,  even  as  he  is  a  Son. 
Now,  the  consequence,  of  election  and  adoption,  must 
be  security.  Those  who  are  elected  to  eternal  life,  must 
obtain  it.  Those  who  are  adopted  as  children,  must 
have  God  for  their  Father,  and  no  son  of  God  can  ever 
perish. 

If  there  be  such  states,  as  election  and  adoption,  there 
must  be  security.  It  would,  indeed,  be  a  direct  contra- 
diction, to  say,  that  these  states  could  exist,  without  a 
security,  so  great,  that  it  would  be  impossible,  for  the 
elect  to  perish.     This  impossibility,  indeed,  is  noticed 


340  PRINCIPLES    OP 

by  our   Saviour,  who,  speaking  of  the  means  of  decep- 
tion, which  should  afterwards  prevail,  says,  that  they 
should  deceive,  if  it  were  possible,  the  very  elect ;  that 
is,  assuredly,  declaring  it  to  be  impossible,  to  deceive 
them.     But  the  general  principle,  being  necessarily  true, 
it  still  comes  to  be  a  question,  how  the  Christian  knows, 
that  he  is  elected  and  adopted,  for,  if  he  had  this  know- 
ledge, then  the  doctrine   being  admitted,  he  must   be  as 
certain  of  salvation,  as  if  he  were  already  in  heaven.     A 
man  must  be  conscious,  of  the  state  of  his  mind  and  af- 
fections, if  that  state  be  very  decided.     He  must  know, 
whether  he  believe  the  doctrines  of  the  gospel,  and  must 
also  know,   whether  he   feel   their   power.       He   must 
know,  whether  he  hate  sin,  and  regret  that  he  ever  sins, 
whether  he   love  God,  and   feel   a  constant  sense  of  his 
presence,  and  a  pre-eminent  desire,  to  obey  and   please 
him — whether   he  depend   firmly,  and  solely,  on  Christ 
for  salvation — and  whether  he  be  anxious,  for  the  influ- 
ence of  the  Spirit,  and  cultivate  the  graces  of  the  Spirit. 
The  distinguishing  mark,  by  which  our  Saviour  declar- 
ed, that  true  disciples,  might  be  recognised,  Avas  this — 
"  By  their  fruits,  ye  shall  know  them  ;"  and   the  same 
test,  discovers   to  a  man,  the   state  of  his  own  soul.     It 
is  by  attending,  to  the  fruit  of  the  Spirit,  there,  the  sanc- 
tifying effect  on  his  heart,  that  he  knows,  he  possesseth 
the  spirit  of  adoption,  and  is  of  the  elect  number.     John 
says,  "  These  things,  have  I  written,  to  you  that  believe, 
that  ye  may  know,  that  ye  have  eternal  life."     Now, 
the  things  which  he   had  written,  and   by  which   they 
were  to  have  this  knowledge,  were,  that  he  who  had  the 
Son,  had  life,  and  had  also  the  witness  of  the  Spirit,  to 
that  effect.     But  may  he  not  deceive  himself?  may  not 
his  passions,  and  temporary  feelings,  mislead  him,  and 
self-love  speak  peace,  where  no  peace  is  1     May  not  his 
religious  disposition  pass  away,  as  the  morning  cloud, 
and  the  early  dew  1     This  is  a  trying  question,  but  the 
answer  is  consoling.     So  long  as  he  retain  faith,  and  its 
fruits,  he   has  evidence,  within  him,  that  he  is  a  Chris- 
tian.    The  continuance  of  a  state  of  faith,  and  love,  is  a 
good  proof,  and   his  daily,  earnest,   prayer,  is  a  certain 
mean,  of  obtaining  a  continuation  of  this.     If  he  fall, 
it  is   his   own   fault,   he   must   neglect  the   appointed 
means,  of  preservation.     He  is  sensible  of  his  weak- 


CHRISTIAN    PHILOSOPHY.  341 

ness,  and  natural  depravity,  but  trusts  in  the  power  and 
love  of  Christ ;  and,  the  consciousness  of  this  trust, 
gives  him  confidence.  He  who,  after  examining  his 
heart,  finds,  that  he  trusts  to  Jesus  for  salvation,  and  to 
his  Spirit  for  sanctification,  that  he  does  hate  sin,  and 
laments  that  he  is  ever  betrayed  into  it,  and  who,  though 
conscious  of  the  coldness  of  his  love,  and  the  imperfec- 
tion of  his  service,  can  yet  say,  sincerely,  Lord,  thou 
knowest  that  I  love  thee,  has  reason  to  conclude,  that 
he  is  a  disciple  of  Jesus.  But,  Christianity  does  not 
consist,  in  one  act.  A  man  is  not  made  a  Christian,  by 
one  act  of  his  mind,  in  which  he  believes,  and  loves, 
and  devotes  himself  to  God,  as  he  receives  an  estate, 
by  one  instrument,  and  then,  has  nothing  more  to  do. 
Christianity  is  a  perpetual  act  of  the  mind, — a  perma- 
nent disposition  of  the  heart ;  it  is  to  be  kept  up,  from 
day  to  day,  through  the  whole  of  life.  It  consists,  in  va- 
rious acts  and  duties,  in  the  exercise  of  faith,  love,  humil- 
ity, watchfulness,  hatred  to  sin,  obedience  to  every  part 
of  the  law  of  God,  self-denial,  and  constant  regulation 
of  the  desires  and  thoughts.  It  consists,  in  laying 
aside  every  weight,  and  the  sin  that  doth  so  easily  beset 
us,  and  running  the  race  set  before  us,  with  persever- 
ance, looking  unto  Jesus,  the  author  and  the  finisher  of 
our  faith.  Now,  he  who  lives  in  this  spirit,  cannot  fall 
away,  and,  as  the  Christian  trusts  in  God  for  help  to  do 
so,  prays  for  the  influence  of  the  Spirit,  and  strives  to 
do  that,  which  he  prays  he  may  be  enabled  to  do,  he 
shall  continue  in  the  faith.  He  cannot  both  maintain 
this  spirit,  and  sin  deliberately.  But  he  may  say,  al- 
though, I  have  passed  months  or  years,  and  the  present 
day  in  a  dependence  on  Christ,  I  may  fall  to-morrow 
His  very  fear  of  falling,  prevents  it,  for  it  produces  hu- 
mility, watchfulness,  and  prayer  for  faith  and  strength. 
Those  who  fall,  do  so,  from  not  being  afraid,  from  trust- 
ing, too  much,  to  their  own  strength.  He  who  profess- 
eth  faith,  can  never  apostatise,  but  it  is  equally  certain, 
that  he  can  never,  deliberately,  indulge  in  sin.  He  who 
is  humble,  watchful,  diligent,  and  trusts  in  Christ,  shall 
never  fall  away.  He  has  the  essential  marks,  of  one 
of  the  elect,  and  his  disposition,  leads  him,  to  follow 
the  advice,  of  the  apostle,  "  Give  all  diligence,  to  make 
your  calling  and  election  sure."  Prayer,  and  watchful 
29 


342  PRINCIPLES    OF 

care,  to  obtain  the  object  of  our  prayer,  are  the  means, 
of  obtaining  this  desired  security.  The  whole  gospel, 
confirms  the  security  of  the  saints.  The  doctrine  of 
election,  adoption,  justification,  and  sanctification,  all 
imply  perseverance.  The  sacrifice  of  Christ  was  com- 
plete— his  gift  to  his  people  is  complete ;  "  by  one  of- 
fering, he  hath  perfected,  for  ever,  them  that  are  sanc- 
tified." They  are  washed  from  all  their  sins,  ingrafted 
into  his  body,  and  sealed  with  the  Holy  Spirit,  till  the 
day  of  their  full  redemption.  Christ  ever  liveth  to 
make  intercession  for  them,  he  presents  himself,  in  their 
stead,  before  the  Father,  and  through  him,  they  are  ac- 
cepted, and  obtain  all  spiritual  blessings.  Whoever 
has  the  general  marks  of  a  Christian,  may  be  comfort- 
ed with  the  hope  of  perseverance,  for,  by  the  blessing  of 
God,  the  disposition  he  cultivates  to-day,  shall  continue 
to-morrow  ;  and  though  sin  be  tempting,  his  heart  de- 
ceitful, and  Satan  powerful,  yet,  the  Spirit  of  God 
dwells  in  him,  and  preserves  him.  As  his  day  is,  so 
is  his  strength ;  and  amidst  all  his  fears,  hope  never 
forsakes  him,  for  it  is  steadily  fixed,  on  the  all-power- 
ful, and  sufficient  sacrifice  of  Christ,  and  is  animated 
by  the  consideration,  that  being  made  a  partaker  of  the 
divine  nature,  he  is  united  to  Christ,  or  "joined  to  the 
Lord ;"  and  has,  therefore,  fellowship  with  him  in  all 
things.  He  has  fellowship  in  his  sufferings,  in  his  right- 
eousness, in  his  acceptance  by  the  Father,  in  his  resur- 
rection, and  in  his  glory.  It  is  therefore  as  impossible 
for  those  who  are  united  to  the  Lord,  to  perish,  as  it  is, 
for  Christ's  work  of  redemption,  to  be  abolished  or  blot- 
ted out.  Christ,  who  is  their  life,  must  ever  live  in 
them.  They  cannot  die,  for  they  have  eternal  life  with- 
in them,  which  cannot  be  extinguished,  even  by  their 
own  corruption  and  coldness,  for  they  still  pray,  and  still 
endeavour  to  watch ;  and  he  who  declared,  that  he  would 
not  quench  the  smoking  flax,  continues  to  animate  and 
preserve  them. 

The  elect  are  preserved  by  the  Spirit  of  God ;  and 
this  preservation,  is  conducted,  by  maintaining  within 
them,  lively  views  of  their  weakness  and  guilt,  with 
firm  faith  in  the  atonement  of  Christ,  and  love  to  him, 
who  hath  washed  them,  and  sanctified  them.  Let  the 
elect,  then,  give  all  diligence,  to  co-operate  with  the 
Spirit,  in  those  things. 


CHRISTIAN    PHILOSOPHY.  343 

Strong  hope  of  perseverance,  is  also  derived,  not 
only,  from  the  doctrine  of  election  and  adoption,  hut, 
from  the  positive  assurance  of  God.  Jesus  saith  of  his 
disciples,  "  I  give  unto  them  eternal  life,  and  they  shall 
never  perish,  neither,  shall  any  pluck  them,  out  of  my 
hand."  If  there  were  no  other  assurance,  this  alone 
would  be  sufficient ;  but  we  have,  in  addition,  the  prayer 
of  Jesus,  to  the  Father,  in  their  behalf,  and  we  know 
that  he  is  always  heard  :  "  Holy  Father,  keep  through 
thine  own  name,  those  whom  thou  hast  given  me,  that 
they  may  be  one,  as  we  are  ;  I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in  one."  If  Christ  be 
in  them,  it  is  impossible  that  they  can  perish.  Amidst 
all  their  temptations,  he  says  unto  them,  "  Fear  not, 
little  flock,  for  it  is  the  Father's  good  pleasure,  to  give 
you  the  kingdom."  "  I  will  never  leave  thee,  I  will 
never  forsake  thee."  "  All  power  is  given  unto  me,  in 
heaven,  and  on  earth  ;"  and  "  he  is  able  to  save,  unto 
the  uttermost,  all  who  come  unto  him,"  not  to  save  them 
for  a  time  but  for  ever.  The  Ephesians,  are  told,  that 
the  elect  are  blessed,  in  Christ,  with  all  spiritual  bless- 
ings, and,  consequently,  with  perseverance  ;  and  Peter 
tells  the  saints,  that  they  are  "  kept  by  the  power  of  God, 
through  faith,  unto  salvation."  If  the  power  of  God,  be 
exerted  to  keep  them,  then,  they  shall  be  safe  indeed. 

The  experience  of  the  apostles,  in  their  own  souls, 
and  the  encouragement  they  gave,  to  the  first  converts, 
ought  also  to  be  strong  consolation  to  us.  What  says 
Paul,  on  this  subject?  "The  Lord,  shall  deliver  me 
from  ever  evil  work,  and  will  preserve  me,  unto  his 
heavenly  kingdom."  Paul,  had  no  Spirit,  which  is  not 
also  imparted  to  us,  and  no  assurance  of  faith,  which  is 
not  common  to  other  Christians.  "  I  know,"  says  he, 
"  whom  I  have  believed,  and  that  he  is  able  to  keep, 
that  which  I  have  committed  unto  him."  Here,  we 
have  a  testimony,  to  the  comfort  religion  affords,  in  the 
prospect  of  futurity.  The  hope  is  built,  on  the  power 
and  faithfulness  of  God,  and  these  shall  endure  for  ever  ; 
they  are  infinite  in  degree,  and  did  we  trust  in  these,  as 
we  ought  to  do,  nothing  could  make  us  dismayed.  Paul, 
does  not,  merely,  give  his  own  hope,  but  assures  the 
saints,  that  they  may  have  like  confidence.  "  The  Lord 
is  faithful,  who  shall  establish  you,  and   keep  you  from 


344  PRINCIPLES    OP 

evil."  "  He  who  hath  begun  a  good  work,  will  finish  or 
perform  it  until  the  day  of  Christ." 

If  we  look  into  heaven,  we  shall  there  see  the  Media- 
tor of  the  new  covenant,  feeling  with  tender  sympathy, 
all  our  sorrows  and  necessities,  and  knowing,  and  inter- 
ceding for,  all  the  sins  and  wanderings,  of  the  weakest 
and  the  coldest  of  his  people.  And  just  as  specially,  as 
if  we  were  the  sole  objects  of  a  Redeemer's  love,  or  a 
Redeemer's  sufferings,  does  he  bestow  upon  us,  the  full 
measure  of  watchfulness,  and  governance  over  our  days 
on  earth,  and  exert  his  mediation  in  heaven,  and  extend 
his  communications  of  his  Spirit  to  our  hearts.  An 
assurance  of  the  minute  superintendence,  and  perpetual 
intercession,  of  Christ,  till  the  last  enemy  be  overcome, 
and  the  soul  enter  into  the  joy  of  heaven,  must  afford 
strong  consolation,  to  those  who  have  fled  for  refuge,  to 
the  hope  set  before  them.  The  anchor  of  the  soul,  both 
sure  and  steadfast,  is  fixed  within  the  vail,  where  is  the 
mercy-seat,  and  the  ark  of  the  covenant,  "  whither  the 
forerunner  is,  for  us,  entered,  even  Jesus,"  "  to  appear 
in  the  presence  of  God  for  us."  This  anchor,  which  en- 
tereth  into  "  the  holiest  of  all,"  cannot  give  way,  nor  can 
we  be  lost  in  the  tempest,  for  we  do  not  hold  by  it,  by 
our  own  strength,  but  are,  like  a  ship,  moored  securely 
by  its  stable  fixture.  Amidst  all  our  doubts  and  fears,  then, 
we  look  up  into  the  Temple,  and  behold  the  unceasing, 
and  omnipotent  mediation,  of  Him  who  is  not  only  both 
Priest  and  Sacrifice,  but  also  Ring  of  righteousness,  and 
Ring  of  peace,  and,  thereby,  rejoice  in  the  sure  arrival 
of  that  hour,  when  the  soul  shall  have  fully,  and  for  ever, 
obtained  in  heaven,  the  blessed  benefits  of  that  priestly 
ministration,  which  we  are  assured,  is  effectually  carried 
on,  in  our  behalf,  during  our  pilgrimage  on  earth. 

Let  Christians,  then,  take  encouragement  from  all 
these  sources  of  consolation,  endeavouring  to  have  their 
faith,  in  constant  and  lively  exercise,  their  views  steadi- 
ly directed  to  Jesus,  who  hath  ascended  from  the  cross 
into  heaven,  and  recollecting,  that  they  are  not  kept  by 
their  own  strength,  but  by  the  power  of  God,  and  the 
influence  of  his  Holy  Spirit,  bestowed  upon  them 
through  Christ.  Let  them  trust  in  the  faithful  promises 
of  God,  and  the  all  prevailing  and  continual  interces- 
sion  of  Jesus,  whose  love  is  infinite,  and  whose  spirit 


CHRISTIAN   PHILOSOPHY.  345 

slumbereth  not  nor  sleeps.  Ah  !  here  is  our  security, 
not  that  we  keep  ourselves,  but  that  we,  amidst  all  our 
weakness  and  wanderings,  are  kept  by  the  power  of 
God,  and  that  he  will  graciously  make  us  follow  the 
cloud  by  day,  and  the  pillar  of  fire  by  night,  and  be 
our  stay  and  defence,  till  we  reach  the  "  city  of  habi- 
tation." vr 

The  gospel,   holds   out   strong  consolation,   to  those 
who  are  in  affliction.     This  life,  is,    to    every  man,    a 
state    of  suffering   and    probation.     Some    sufferings, 
such  as  pain,  sickness,  loss  of  friends,  and  disappoint- 
ments,   are  common   to   all  men,  and  intended  to  pro- 
duce,  the  same   moral    effect  on  all.     Others,    are  pe- 
culiar to  the   Christian,  and  proceed  from   his  mani- 
fold temptations,  or  the  scoffs  he  may  receive,  on   ac- 
count of  his  profession,  from  wicked  and  ungodly  men. 
But  these  afflictions,   whether  of  the  one  kind,   or  the 
other,  are  all   intended,  to   try   his    faith,   to   improve 
his  heart,  to  lead  him  to  greater   dependence    on   God, 
more  conformity  to  his  law,  and  more  desire  after  his 
calling.     They  are  intended,  to  wean  him  from    an   un- 
due attachment  to  this  life,  to  lead  him  to  desire,  more 
earnestly,  a  better  place,  to  serve  as  a  chastisement  for 
sins,  and  excite  to  reformation  of  conduct,  to  increase 
his  brotherly  love,  and  sympathy  for  those  in  distress, 
to  try  the   strength  of  his  reliance  on  God,  his  resigna- 
tion to  his  will,  and  his  faith  in  his  promises  ;  and,  by 
exercising  faith,  to  prove  the  means  of  strengthening  it, 
that  it  may  be    found   unto   praise,    and    honour,    and 
glory.     Afflictions,    then,    are    salutary     dispensations, 
grievous  indeed  in  the  present  time,  but  working   the 
"  peaceable  fruits  of  righteousness"  in  those,  who  are 
exercised  by  them.     Temporal   affliction,  is  peculiarly 
adapted  to  excite  resignation,  and  to  wean  us  from  this 
world  ;  spiritual  affliction  to  strengthen  faith  ;  but  both 
produce,  more  or  less,  the  same  effects.     It  therefore, 
becomes  every  one,  who  is  afflicted,  to  consider  the  in- 
tention of  affliction,   and   endeavour  to  be  improved, 
thereby,  and  to  have  it  sanctified  unto   him.     It  does 
not  come  fortuitously,  but  is  wisely  appointed,  by   his 
Father,  who  afflicteth  not  any   willingly,  but  for   their 
profit,  who  afflicteth  his   children,  not  in   fury,   but  in 
29* 


346  PRINCIPLES    OF 

mercy,  and  who   employeth  the  rod,  no  longer,  than 
it  is  necessary.     We  know   not  what  is  good  for  us,  but 
God  knoweth,  and,  for  the   sake  of  Christ,  bestoweth 
it.     Affliction  is  a  precious  gift,  as  certainly  as   health 
and  prosperity,    and   often   effects   that,  which   these, 
have   failed   to  accomplish.     The  great   end  of  afflic- 
tion, is   to   improve  the    soul  in    Christian   graces,   to 
bring  the    heart  back  from  the  ways  of  sin.     "Before 
I  was   afflicted,"    says  David,    "  I  went   astray."     "  It 
is    good  for   me,  that  I    have  been  afflicted."     Miser- 
able are  they,  who  are  afflicted,  without  improvement. 
To   them,    the    present  evil,  is   but    the   beginning   of 
sorrow;  or,  if  they,  really,  be  of  the   number  of  God's 
children,  one  calamity  and  distress,  shall  be   added  to 
another,   until    the  necessary   end,    be    accomplished. 
Let  those,  then,  who  are  in  sorrow,  consider   the   pur- 
pose to  be  produced  ;  let  them  hear  the  voice  of  the  rod, 
and  pray  and  strive,  that  they  may  obey  it.    Thus,  shall 
they  have  it  Messed  unto   them,   and,  in  good  time,   be 
relieved  from  it.     By  viewing  it,  as   appointed  by  God, 
and  by  drawing  near  to  him,  as  a  merciful  Father,  they 
shall  obtain  consolation  and  support,  under  their  afflic- 
tion, and,  ultimately,  deliverance   from  it.     True  it  is, 
that  we  shrink  back  from  suffering  and   tribulation,  but 
hereafter  we  shall  bless   God,  for  these  marks   of  his 
love  and  mercy,  and  even  here,  may,  by  his   grace,    be 
enabled  to  feel  and  acknowledge  the  value  of  a  Father's 
love.     Under  affliction,  there  is  often  obtained,  a  know- 
ledge of  the   glory,  the   sovereignty,  and   the  mercy  of 
God,  never  before  possessed,  and  a  vision   of  the  sanc- 
tuary, and  of  Him  who  dwells  therein,  more  lively,  than 
was  ever  before  seen,  and  a  communion  more   intimate 
and  refreshing,  with  the  spirits  of  the  just,  than  was 
ever  before  enjoyed. 

When  the  mind  is  deprived  of  one  enjoyment,  it 
seeks  for  another,  and  it  may  so  happen,  that  there 
may,  thus,  be  courted  as  an  acquisition,  or  hailed  as 
a  blessing,  something,  which,  the  day  before,  would 
have  been  looked  on  with  indift'erence,  perhaps  rejected 
with  contempt.  These  substitutes,  however,  for  the 
loss  which  has  been  sustained,  although,  they  may, 
afterwards,  come  to  be  highly  prized,  are,  at  first,  mere 
substitutes,  and  the  restoration  of  the  lost  enjoyment, 


CHRISTIAN    PHILOSOPHY.  347 

would  be  welcomed  with  transport.  This  fact,  which 
it  would  be  vain  to  dispute,  rests  on  a  principle,  which 
holds  true,  also,  in  the  estimate,  which  is  often  formed 
of  religion.  When  any  earthly  comfort  is  swept  away, 
and  the  soul  is  suffering,  under  all  the  bitterness  of 
bereavement,  or,  Avhen  the  world,  itself,  seems  to  be 
receding,  and  life  drawing  to  a  close,  the  mind,  if  it  be 
not  altogether  sunk,  into  despondency  or  despair,  im- 
mediately, seizes  on  any  comfort,  which  can  be  offered, 
and  the  hopes  and  solacements  of  religion,  are  then, 
when  nothing  else  can  be  obtained,  both  readily  and 
anxiously  received.  But  it  will  be  well  to  remember, 
that  as  one  inferior  temporal  comfort,  is  ardently  wel- 
comed, when  a  higher  one  is  taken  away,  but  still,  only 
received,  as  the  best  substitute,  which  can  be  obtained, 
so,  in  many  instances,  the  hopes  and  consolations  of 
religion,  are  only  admitted  to  supply  the  place  of  dearer 
objects,  and  hold,  merely,  a  negative  place,. or  that  of 
substitution.  Who  has  not  seen  the  criminal,  receive 
with  most  apparent  sincerity  and  fervour,  all  the  pro- 
mises and  blessings  of  religion,  so  long,  as  he  believed 
that  he  was  done  with  the  world ;  but  no  sooner  did  a 
reprieve  arrive,  than  the  world,  once  more,  regained 
its  influence,  and  the  heart  went  forth,  after  its  old  en- 
joyments. Now,  affliction  and  disappointments,  do  act 
on  the  Christian's  mind,  just  as  on  other  men,  in  this 
respect,  that  both,  by  the  privation  and  the  sufferings 
they  endure,  are,  by  the  constitution  of  their  nature, 
led  to  seek  other  sources  of  enjoyment.  But  there  is 
this  mighty  difference,  that  when  there  is  no  change  of 
heart,  there  is  a  mere  negative  or  passive  reception  of 
the  gospel,  as  a  substitution  for  happiness,  which  has 
been  lost,  but  which  is  still  regretted,  and  still  consider- 
ed, as  a  preferable  good.  There  is  no  positive,  and  de- 
termined, and  active  preference,  given  to  religion.  The 
love  of  the  world,  is  not  extinguished,  but  only  borne 
down,  by  disappointment ;  the  power  of  sin,  and  the 
relish  for  it,  are  not  destroyed,  but  only  suspended  ;  the 
old  principles,  and  desires,  and  longings,  are  not  rooted 
out,  but  only  slumbering  ;  and  no  sooner  can[they  be  in- 
dulged, than  they  spring  up,  active  and  overpowering 
as  ever.  With  the  Christian,  it  is  different ;  for,  whether 
affliction  have,  first  of  all,  led  him  to  seek  the  consola- 


348  PRINCIPLES    OP 

tions  of  religion,  or,  have,  afterwards,  induced  him,  to 
seek  more  of  his  happiness  thence,  in  either  case,  he 
receives  the  gospel,  as  a  positive  enjoyment,  and  not 
unwillingly  as  a  substitute  for  the  world  ;  and  by  the 
removal  of  temporal  enjoyment,  by  the  various  disap- 
pointments of  life,  or  sufferings  of  body,  he  comes,  by 
the  grace  of  God,  to  relish  more  highly,  and  give  a 
more  decided,  and  a  more  earnest  preference,  to  the 
doctrines  and  the  consolations  of  the  gospel.  As  the 
world  goes  down,  religion  is  more  prized.  It  is  not  re- 
ceived with  backwardness,  and  as  a  substitute,  but  it 
holds  the  first  place  in  his  affections,  and  he  strives  to 
keep  out  all  other  substitutions.  Such  are  the  happy 
effects  of  affliction.  As  the  light  of  the  world  is  extin- 
guished, the  glorious  Sun  of  righteousness,  is  seen  to 
shine  more  brightly,  the  hold  of  this  earth,  on  the  soul, 
is  loosened,  the  power  of  the  world  to  come,  is  rendered 
more  predominant,  and,  whether  the  suffering  be  con- 
tinued or  removed,  whether  it  be  viewed  as  a  call,  or  a 
chastisement,  the  same  decided,  and  permanent  result, 
is  produced. 

The  consolation  afforded  by  religion,  to  those  under 
affliction,  is  derived  from  the  following  considerations 
and  views,  brought  home  to  the  heart,  with  power,  by  the 
Comforter,  the  Holy  Spirit.  It  is  in  itself  slight,  and 
nothing,  in  comparison,  of  what  their  sins  deserve  ;  it  is 
but  for  a  season — for  a  very  short  time  ;  it  is  wisely  ap- 
pointed, by  the  Fathei  of  mercies,  and  shall  work  for 
good.  It  leads  to  a  true  and  just  view,  of  the  perisha- 
ble and  unsatisfactory  nature,  of  all  temporal  enjoyments 
and  pursuits,  and  of  the  glorious  nature,  of  that  eternal 
life,  promised  through  Jesus.  It  gives  rise,  to  a  more 
earnest  desire,  for  that  inheritance,  which  is  incorrupti- 
ble, undefiled,  and  that  fadeth  not  away,  and  to  more 
exquisite  feelings,  resulting  from  the  hope  of  glory.  It 
produces  more  lively  views,  of  the  love  of  Christ,  and 
the  riches  of  the  grace  of  God,  and  a  desire  to  cultivate, 
more  closely,  communion  with  God,  and  to  obtain  from 
him,  and  him  alone,  comfort  and  holy  joy.  Amidst  all 
the  tribulations  and  evils  of  life,  nothing  is  so  great  a 
cordial  and  support,  as,  anticipating  prospects,  of  the 
happiness  of  heaven,  and  of  an  entrance  into  the  presence 
of  Jesus.     These  make  men,  think  little,  of  the  pleasures 


CHRISTIAN    PHILOSOPHY.  349 

of  this  life,  and,  little,  of  its  calamities  and  troubles.  They 
comfort  the  soul,  in  every  situation,  and  excite,  at  all 
times,  warm  and  lively  feelings  of  gratitude,  love,  and 
faith  towards  Jesus,  who  loved  the  souls  of  men. 

There  are  some  prolonged  afflictions,  which,  from  the 
fears,  anxieties,  and  vexations,  they  produce,  as  well  as 
from  the  uncertain  prospect  of  their  termination,  seem 
peculiarly  intended  to  wean  us  from  the  world,  by  con- 
vincing us,  that  here  we  have  no  stable  satisfaction,  and 
also  to  increase  our  trust  in  God,  by  inducing  us,  under 
our  misgivings,  to  remember  that  all  shall  end  well,  with 
the  Christian.  Day  after  day,  he  may  pray  for  relief, 
to  his  anxious  mind,  and  a  removal  of  those  clouds, 
which  hang  over  his  prospect.  His  prayers  may  be 
long  of  being  heard,  and  his  health  may  suffer,  from 
vexation  of  spirit.  He  may  be  weary  of  waiting  for 
comfort,  and  in  the  bitterness  of  his  heart,  may  not  on- 
ly say,  all  these  things  are  against  me,  but  rashly  anti- 
cipate, and  predict,  the  coming  of  greater  evils.  What 
is  the  lesson  to  be  read  1  Is  it  not,  that  the  heart  is  not 
yet  subdued,  to  a  holy  acquiescence  in  the  goodness,  wis- 
dom, and  faithfulness  of  God,  and  that  painful  means 
must  be  employed,  to  strengthen  his  faith,  increase  his 
patience,  animate  his  hope,  and  bring  him  to  a  humble, 
sanctified  submission,  to  the  will  of  God.  Blessed  fruit 
of  affliction — blessed  and  necessary  preparation,  for  the 
holy  state  of  heaven.  Does  he  not  hear  a  voice,  saying, 
confine  not  your  view  to  the  present  hour,  but  stand  by, 
and  behold  the  issue  of  all  this,  and  rest,  assured,  that  it 
shall  be  well.  By  prayer,  and  reading  the  word  of  God, 
he  comes  no  longer  to  be  impatient,  day  after  day,  for 
an  end  of  his  fears,  or  doubtful  as  to  the  result.  He  is 
comforted  by  such  passages  as  these,  and  many  more, 
he  will  find  in  the  Bible.  "  Surely  it  is  meet  to  be  said 
unto  God,  I  have  borne  chastisement.  I  will  not  offend 
any  more.  That  which  I  see  not,  teach  thou  me." 
"  A.  man's  heart  deviseth  his  way,  but  the  Lord  directeth 
his  steps."  "  What  time  I  am  afraid,  I  will  trust  in 
thee  ;  though  I  walk  in  the  midst  of  trouble,  thou  wilt 
revive  me."  "  All  the  paths  of  the  Lord,  are  mercy  and 
truth,  unto  such  as  keep  his  covenant,  and  his  testimo- 
nies." "  Cast  thy  burden  upon  the  Lord,  and  he  shall 
sustain  thee," 


350  PRINCIPLES    OF 

In  that  peculiar  affliction,  produced  by  the  miscon- 
duct of  dear  friends,  the  Christian  takes  comfort,  from 
the  considerations  I  have  offered,  and  the  promises,  of 
the  gospel.  He  prays  for  the  improvement,  and  ever- 
lasting happiness  of  his  friends,  and  looks  to  that  cove- 
nant of  his  Redeemer,  which  is  well  ordered  in  all 
things  and  sure ;  and  whilst  he  prays  for  strength,  pa- 
tience, and  consolation,  is  enabled  to  say,  nevertheless, 
it  shall  be  well  with  me,  for  this  covenant,  is  "  all  my 
salvation  and  all  my  desire." 

Afflictions,  are  intended,  to  the  children  of  God,  as 
tender  mercies,  as  necessary  dispensations,  for  the  pro- 
duction of  that  state,  in  which,  they  shall  be  made  meet, 
for  the  inheritance  of  the  saints.  They  are,  therefore, 
promised  to  Christians,  and  are  appointed,  as  certain- 
ly, as  the  mansions  above.  If  affliction,  form  but  a 
small  part  of  their  lot,  if  they  feel  little  tribulation,  lit- 
tle heaviness,  they  have  great  reason,  to  search  more 
carefully,  into  their  real  state.  If  ye  be  without  chas- 
tisement, says  Paul,  whereof  all  are  partakers,  then, 
are  ye  bastards  and  not  sons.  Jesus,  and  all  his  apos- 
tles, have  led  Christians,  to  expect  suffering,  and  to  con- 
sider it,  as  part  of  the  promised  mercy  of  God.  Jesus, 
never  gave  his  disciples,  reason  to  expect  ease,  and 
worldly  comfort,  but  he  directed  their  hopes,  to  the 
blessed  and  glorious  place,  which  he  went  to  prepare 
for  them.  He,  uniformly,  inculcated  the  necessity,  of 
their  taking  up  the  cross,  and  following  him.  For  our 
sakes,  he  took  up  the  cross.  He  was  in  all  points 
tempted,  like  as  we  are,  yet  without  sin.  Though  a 
Son,  yet  he  learned  obedience,  and  was  made  perfect, 
through  suffering.  It  was  necessary  that  he  should  be 
so,  that  God,  in  bringing  many  sons  to  glory,  should 
make  the  Captain  of  salvation,  perfect  through  suffer- 
ings, and  that  the  High  Priest,  who  was  to  intercede  for 
them,  should  have  a  fellow-feeling  of  their  infirmities.  In 
all  this  trial,  in  the  temptation  of  Satan  in  the  wilderness, 
in  the  contradiction  of  sinners,  in  poverty  and  affliction, 
in  the  absence  of  God  on  the  cross,  and  in  death,  Jesus 
endured,  and  was  approved,  leaving,  to  us,  a  powerful 
example,  in  addition  to  his  pure  precepts.  He  was, 
in  this  respect,  a  practical  teacher — he  was  a  prophet, 
as  well  as  a  priest — and  he,  who  separates  these  two 


CHRISTIAN    PHILOSOPHY.  351 

characters,  in  the  life  of  Christ,  has  no  right  to  look  to 
him,  in  his  remaining  character  of  king.     The  Socini- 
ans,  indeed,  view  the  life  and  sufferings  of  our  Redeem- 
er, merely,  as  an  example  ;  but  we  reject  the  cold  and 
comfortless  heresy  :  and,  whilst  we    view  Jesus,   as  a 
prophet,  instructing  us  in  the  will  of  God,  and  setting 
us  an  example   to  follow,  we  receive   him  also,  as   a 
priest,  who,  by  his  sufferings,   made   an  atonement  for 
sin.     It  is  as  a  prophet,  only,  that  he  is  our  example, 
for  we  cannot  imitate  him,  in  those  parts  of  his  charac- 
ter, which  are  peculiar  to  him,  as  our  Redeemer.    Who- 
ever follows  him,  must,  not  only,  expect  suffering,  but 
is  called  by  the  apostle  to  rejoice,  inasmuch,  as  he  is  a 
partaker  of  Christ's   sufferings,  and   is  admonished,  to 
think  it  not  strange,  concerning  the  fiery  trial,  which  is 
to  try  him.     The  result  of  this  view,  of  the  sufferings  of 
Christ,  and  our  fellowship,  in  this  respect,  in  these  suf- 
ferings, is  given  to  us,  by  the  apostle  Peter  :     Foras- 
much, then,  as  Christ  hath  suffered   for  us,  in  the  flesh, 
arm  yourselves,  likewise,  with  the  same  mind  ;  for  he 
that   hath  suffered  in  the  flesh,   hath   ceased   from  sin, 
that  he,  no  longer,  should  live  the  rest  of  his  time  in  the 
flesh,  to  the  lusts  of  men,  but,  to  the  will  of  God."     Now, 
the  substance  of  this  advice   is,  that   as  Christ   suffered 
and  endured  all  things,  according  to  the  will  of  God,  we 
ought  to  live,  also,  in  strict  conformity  to  his  holy  will. 
We  are  no  longer,  to  consider  ourselves  as  created  for 
this  world,  but  are   to  mortify  our  members,  which  are 
on  earth,  to  have  our  old  man,  crucified  with  Christ,  and 
our  soul,  brought  into  an  entire  subjection,  to  the  will  of 
God.     We  are  to  be  taught,  by  suffering,  the  same  mind, 
in  every  respect,  which  was  in  Christ,  love  to  God,  and 
love  to  man.     We  are  called  to  renounce  this  world, 
and  the  encouragement  held  out  is,  "  If  we  suffer,  we 
shall  also  reign,  with  him."     We  are  "  heirs  of  God, 
and  joint  heirs  with  Christ ;  if  so  be,  that  we  suffer  with 
him,   that  we  may   be,  also,  glorified  together.     For  I 
reckon,"  adds  Paul,  "  that  the  sufferings  of  this  present 
time,  are  not  worthy  to  be  compared,  with  the  glory 
which  shall  be  revealed  in  us."     "  As  the  sufferings  of 
Christ,  abound  in  us,  so,  our  consolation  also  abounded 
by  Christ,"  in  whom,  we  are  comforted,  with  an  ever- 
lasting consolation. 


352  PRINCIPLES    OP 

We  are  not  to  imagine,  that  our  sufferings,  whether 
in  body  or  mind,  whether  they  be  temporal  afflictions  or 
spiritual  struggles,  have  any  thing  meritorious,  or,  that 
voluntary  penances,  can  atone  for  former  sins.  We 
never  can,  in  an  expiating  point  of  view,  have  any  pro- 
fitable sufferings,  or  be  said  to  suffer  with  Christ.  The 
expression,  "  partaking  of  Christ's  sufferings,"  may, 
doubtless,  be  applied,  to  our  participating,  in  the  bene- 
fits of  his  sacrifice  ;  but  the  strict  import  of  the  words, 
refers  not  to  this,  but  to  partaking  of  the  same  mind, 
which  was  in  Christ,  striving  against  temptation,  resist- 
ing the  devil,  mortifying  the  flesh,  renouncing  and  over- 
coming the  world,  counting  every  thing  good,  which 
God  appoints,  being  entirely  resigned  to  his  will,  and 
glorifying  him,  in  every  state.  To  know  the  mind,  it  is 
sufficient  to  consider  the  temper,  of  our  Lord,  when  he 
said,  "  If  it  be  possible,  let  this  cup  pass  from  me,  never- 
theless, not  as  I  will,  but  as  thou  wilt." 

The  end  and  object,  of  all  our  sufferings  here,  of 
whatever  kind,  is,  that  we,  like  the  Captain  of  our  sal- 
vation, may  be  made  perfect.  It  was  the  earnest  prayer 
of  Paul,  for  his  converts,  not,  that  they  might  be  ex- 
empted from  suffering,  but,  that  God,  after  they  had 
suffered  awhile,  would  make  them  perfect.  Sufferings, 
are  means  employed  by  God,  for  advancing  Christian 
perfection,  and  are  as  necessary  for  the  disciple  of  Jesus, 
as  knowledge  or  meditation,  or  any  of  the  appointed 
means  of  improvement,  which  are  calculated  to  increase 
his  faith.  These  sufferings,  however,  are  not  to  be 
courted  nor  created^  Temptations  are  not  to  be  sought,^ 
but  avoided.  Let  no  man  think,  that  the  sorrows  of 
life,  or  the  sufferings  of  the  soul,  are  to  avail  him  as  an 
offering  for  sin,  or  that  he  is  at  liberty  to  search  after 
them,  in  the  vain  hope,  of  improving  his  mind,  by  its 
own  strength.  God,  who  hath  promised  to  save  him, 
and  make  him  a  partaker  of  the  glories  of  heaven,  and 
who  hath  promised  such  trials  and  sufferings,  as  are  fit- 
ted for  his  state,  and  calculated  for  his  improvement, 
will  not  send  one  affliction,  that  is  not  necessary  and 
useful.  He  will  so  time  it,  and  so  support  him  under  it, 
as  to  render  it  most  advantageous  to  him,  weaning  him 
more,  from  confidence  in  himself,  more  from  this  life, 
more  from  sin,  and,  by  lessening,  or  destroying  his  ties 


CHRISTIAN    PHILOSOPHY.  353 

to  earth,  making  him  place  his  desires,  more  anxiously, 
on  heaven,  increasing  his  faith,  promoting  a  spirit  of 
resignation,  exalting  his  love,  and  making  him  live,  in 
more  active  preparation,  for  that  state,  where  there 
shall  be  no  sin  and  no  sorrow.  Let  the  mourner,  con- 
sider the  end  of  all  affliction,  that  it  is  to  take  away  sin. 
Let  him  study  to  have  sin  subdued,  within  him,  and  to 
cleave  more  earnestly  to  God.  Let  him  pray,  earnestly, 
that  affliction  may  be  sanctified  to  him,  that  God  would 
enable  him,  to  improve  by  it,  make  him  more  meet,  for 
the  inheritance  of  the  saints,  grant  him  patience,  to  bear 
that  which  is  laid  upon  him,  and  support  and  comfort 
him  under  it,  by  trust  in  his  providence,  resignation  to 
his  will,  and  the  consoling  hope  of  the  gospel,  and  the 
influence  of  the  Divine  Spirit.  Then,  indeed,  may  the 
Christian  say,  "  Our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding,  and 
eternal,  weight  of  glory."  "  We  glory  in  tribulations 
also,  knowing,  that  tribulation  worketh  patience,  and 
patience  experience,  and  experience  hope  ;  and  hope 
maketh  not  ashamed,  because  the  love  of  God,  is  shed 
abroad  in  our  hearts,  by  the  Holy  Ghost,  which  is  given 
unto  us." 

In  heaven,  the  state  of  the  soul,  is  that  of  complete 
sanctification.  That  is  the  peculiar  character  of  the 
glorified  spirit,  and  the  essential  quality,  required  for 
enjoying  the  blessedness  of  Paradise.  Were  the  sanctifi- 
cation  partial,  however  great,  the  joy  would  be  defec- 
tive ;  but  it  is  perfect  and  everlasting,  and  with  delight, 
the  soul  says,  Thy  will  be  done.  The  work  of  Christ 
with  his  people,  is  sanctification ;  the  blessing  he  died 
to  procure,  is  sanctification;  the  end  and  object  of  all 
affliction,  is  sanctification  ;  the  whole  dealings  and  dis- 
cipline of  the  Shepherd,  with  his  flock,  is  to  promote 
sanctification.  Every  step'  the  Christian  takes  in  his 
progress,  every  improvement  he  makes,  every  joy  or 
comfort  he  receives  in  his  soul,  every  grace  that  flour- 
ishes, is  connected  with  sanctification.  This,  must  be 
begun  and  carried  on  here,  and  the  promise  of  God  is 
true  and  faithful,  that  it  shall  be  accomplished.  The 
power  of  the  world,  must  give  place  to  the  dominion  of 
heaven  ;  the  works  of  the  flesh,  to  the  fruits  of  the  spirit, 
and  bv,  and  through,  the  mercy  of  him,  who  pitieth 
30 


354  PRINCIPLES    OF 

them  that  fear  him,  he  shall  be  more  truly,  and  unreserv- 
edly, enabled  to  say  in  every  one  respect,  whether  in 
hatred  to  sin,  or  obedience,  unto  righteousness,  whether 
in  love  to  the  Redeemer,  or  submission  to  his  will,  or 
reliance  on  his  guidance,  Thy  will  be  done  in  my  heart, 
as  it  is  done  in  heaven.  Sufferings  may  still  abound, 
afflictions  may  still  be  felt,  but  they  are  both  felt  and 
received,  as  they  are  intended  to  be.  They  promote 
every  grace,  animate  every  spiritual  desire,  and  advance 
our  preparation  and  meekness  for  heaven,  because,  by 
the  power  of  God,  they  increase  our  sanctification. 

VII. 

There  are  still  two  evils,  so  peculiar  in  their  nature, 
that  they  require  a  separate  consideration,  more  espe- 
cially, as  religion  affords  the  only  satisfactory  consola- 
tion, under  their  pressure. 

The  first  of  these,  is  the  death  of  our  friends.  The 
purest,  and  the  most  exquisite  temporal  pleasure,  is 
that,  resulting  from  friendship,  and  what  is,  aptly,  call- 
ed natural  affection.  It  gives  a  double  relish  to  all 
other  pleasures  ;  it  is  a  powerful  solace,  under  the  disap- 
pointments and  distresses,  which  are  met  with  in  life. 
The  human  mind,  is  so  constituted,  as  to  be  capable  of 
forming  attachments,  which  death  itself  cannot  destroy, 
of  forming  a  union  with  kindred  souls,  which  is  so 
intimate,  that  the  object  of  affection,  becomes  almost  a 
part  of  itself.  Not  to  mention  those  attachments, 
formed  from  friendship  alone,  I  may  merely  advert,  to 
those  ties  of  blood,  by  which  parent  and  child,  brother 
and  sister,  husband  and  wife,  are  bound  together,  with 
a  strength  of  love  and  affection,  which  can  be  known, 
only,  by  experience.  The  dissolution  of  any  of  these 
ties,  but,  more  especially,  that,  subsisting  between  hus- 
band and  wife,  is  little  less  than  tearing  away,  a  part 
of  the  soul  itself,  breaking  up,  its  most  powerful  tem- 
poral props,  and  producing  such  a  change,  both  by 
what  is  lost  and  what  is  felt,  as  to  occasion  a  concus- 
sion in  the  mind,  which,  in  many  cases,  goes  near  to 
destroy  its  fabric.  Who,  that  has  long  rested  his  affec- 
tion, on  a  kind  and  supporting  parent  ;  or  who,  that  has 
experienced,  the  thousand  different  ways,  by  which  a 
child  entwines  himself,   around  the   heart  of  a  parent, 


CHRISTIAN    PHILOSOPHY.  355 

more  closely,  by  far,  than  the  ivy  attaches  itself,  to  the 
oak  it  covers  ;  who,  that  has  been  blessed,  with  the 
most  perfect  of  all  human  happiness,  resulting  from  that 
lender  and  most  intimate  union,  by  which  two  souls  be- 
come as  one,  enjoy  the  same  pleasures,  feel  the  same 
pains,  pursue  the  same  thoughts,  follow  out  the  same 
engagements,  sleeping  and  waking,  are  devoted  to  each 
other,  with  an  affection,  ripening  with  age,  and  more 
firmly  rivetted,  by  inclination  and  habit ;  who,  that  has 
experienced  this,  or  the  dear  love,  peculiar  to  brethren 
of  one  family,  can  contemplate  the  destruction  of  this 
happiness,  without  shrinking  back,  from  the  dreadful 
prospect  ?  Few  there  are,  who  have  not  suffered  the 
loss  of  one  dear  relation,  and  some  there  be,  who  have 
followed  to  the  grave,  the  last  of  their  friends.  Under 
that  acute  grief,  which  must  attend  a  calamity,  awful 
even  in  its  mildest  form,  the  gospel,  with  mildness  and 
compassion,  addresses  the  sufferer,  "  Sorrow  not,  as 
those,  who  have  no  hope." 

Nothing  in  this  life,  nothing  that  the  world  contains, 
can  afford  consolation.  The  mind  of  some,  may  be  in- 
sensible, in  a  great  degree,  to  sorrow  of  this  kind. 
Time,  may  obliterate  the  feelings  of  others,  and  a  few, 
may  have  their  grief,  drowned  in  the  cares  or  pleasures 
of  life.  But  a  mind  of  sensibility,  must  feel  that  which 
is  the  most  severe  of  earthly  calamities  ;  and  a  rational 
being,  can  only  be  comforted,  by  rational  means.  Re- 
ligion, suggests  various  considerations,  all  of  which, 
tend  to  afford  support  to  the  mind,  under  the  loss  of 
friends.  Do  we  view  the  dispensation,  as  it  affects  our- 
selves ]  The  gospel  teaches  us,  that  it  is  good  and  pro- 
per. It  hath  not  happened  by  chance,  but  was  appoint- 
ed by  a  wise  and  a  merciful  God.  He  did  not  judge  it 
expedient,  to  deprive  us  sooner  of  this  comfort,  but  it 
could  not  be  continued,  a  moment  longer.  This  was 
the  precise  time,  which  his  wisdom  and  goodness  had 
fixed.  We  cannot  read,  or  understand,  the  book  of 
Providence  here,  but  in  a  future  state,  we  shall  see 
clearly,  that  at  this  period,  it  was  necessary  for  us  to 
be  afflicted,  and  to  be  afflicted,  by  the  loss,  of  this  par- 
ticular object.  We  shall  see,  that  it  was  good  for  us, 
that  it  was  so,  and  that  had  our  friend  been  spared  long  - 
ar,  both  he  and  we,  should  have  had  cause  to  regret  it. 


356  PRINCIFLES    OF 

A  most  powerful  consolation,  then,  is  derived  from  a 
firm  dependence  on  Divine  Providence,  which  produces 
a  submissive  resignation  to  the  will  of  God,  and  an  ac- 
knowledgment, not  verbally,  but  from  the  bottom  of  the 
heart,  that  he  hath  acted  well  and  Avisely.  Whilst  the 
Christian  feels  the  deep  wounds  of  his  mind,  he  does 
not  murmur  nor  repine,  but  humbly  and  meekly  saith, 
"  The  Lord  giveth,  the  Lord  taketh  away,  blessed  be 
the  name  of  the  Lord."  He  acknowledges  the  sove- 
reignty of  God,  his  right  to  do,  in  all  respects,  as  he 
pleaseth,  and  bends  to  his  will,  as  his  God  and  Father. 
He  adores  him,  as  the  ruler  and  disposer  of  all  events, 
and  as  having,  an  undoubted  right,  to  all  that  he  hath. 
He  firmly  believes,  that  the  event  was  ordered  in  mer- 
cy, and  shall  be  productive  of  good  unto  him.  He  is 
conscious  of  his  own  ignorance,  respecting  what  is 
proper  for  him,  and  is  persuaded,  that  God  afflicteth 
not  any,  willingly,  but  for  their  profit.  He  therefore, 
though  his  sorrow  be  keen,  and  his  sufferings  great, 
is  brought,  not  merely  to  acquiesce,  in  the  Divine  will, 
but  to  be  so  persuaded,  of  the  propriety  of  what  is 
done,  that,  hard  as  the  struggle  might  be,  he  would 
not  undo  it,  although  it  were  in  his  power.  Here, 
then,  is  the  triumph  of  Christianity,  enabling  a  frail 
suffering  creature,  to  adore  the  mercy,  wisdom,  and 
love  of  God,  in  taking  away  his  greatest  earthly  com- 
fort, enabling  him,  amidst  all  his  tears,  to  praise  God, 
to  resign  himself  to  his  will,  and  to  say,  I  know  it 
shall  be  well  with  me  in  the  end.  Here,  is  the  blessed 
fruit  of  this  severe  affliction,  confirming  his  trust  in 
Providence,  and  his  resignation  to  the  will  of  God, 
drawing  him  nearer  to  God,  as  his  Father  and  his  por- 
tion, and  weaning  him  from  this  life,  which  he  is  soon 
to  forsake. 

But  his  views,  are  not  solely  confined  to  himself ; 
he  thinks,  also,  of  his  departed  friend.  The  plan  of 
Providence  was  fulfilled  regarding  him.  He  had  fin- 
ished his  course  ;  he  could  not  be  taken  away  sooner, 
nor  could  he  be  permitted  to  continue  longer.  This 
day  he  had  completed  all  that  was  given  him  to  do. 
Now  his  trials  are  over — his  labours  are  at  an  end — 
his  sorrows  and  afflictions  have  ceased — sin  is  destroy- 
ed— it  cannot   follow  him  whither  he   has   gone.     He 


CHRISTIAN   PHILOSOPHY.  357 

hath  passed  through  the  gate  of  death,  into  the  man- 
sions of  glory.  He  hath  exchanged  a  state  of  tribula- 
tion, for  endless  and  inconceivable  felicity.  Already, 
hath  he  beheld  Jesus  in  his  glory,  and  at  this  moment, 
is  he  singing  the  song  of  Zion,  and  ascribing  praise, 
and  honour,  and  blessing  unto  God,  who  hath  redeem- 
ed him,  out  of  all  his  troubles,  and  washed  him,  from 
all  his  sin.  Whilst  I  am  left  still,  says  the  mourner, 
to  struggle  with  guilt,  and  to  endure  the  afflictions  of 
this  life,  he  hath  reached  that  happy  land,  where  there 
is  no  more  sin,  no  more  sorrow,  no  tears,  nor  affliction*, 
nothing  but  peace  and  joy,  and  light  and  glory.  How 
glorious  the  change — how  great  his  gain  !  Ought  I  not, 
indeed,  to  rejoice  in  his  happiness,  and  to  be  comforted, 
with  the  hopes  of  his  salvation  1  How  cruel,  to  recall 
him  to  these  dark  regions,  to  this  state  of  temptation  and 
sin,  were  it  in  my  power.  It  is  selfish  in  me  to  regret 
his  departure.  I  must  feel  my  loss,  but  I  will  be  consol- 
ed, with  the  hope  of  his  gain. 

These  reflections,  contribute  farther,  to  reconcile  the 
sufferer  to  his  loss,  and  give  rise  to  another  consolation, 
of  inestimable  value — the  hope  of  going  to  the  same 
glorious  place,  and  meeting  again,  with  his  departed 
friend.  The  scriptures,  hold  out  this  animating  hope, 
as  a  powerful  consolation.  An  apostle,  was  convinced, 
that  he  could  offer  no  greater  comfort,  than  this. 
He  proceeds,  on  the  supposition,  that  they  who  die, 
perish  not ;  that  they  sleep  in  Jesus,  and  shall  rise 
again,  as  certainly  as  he  rose  ;  that  we  shall  be 
caught  up,  together  with  them,  in  the  clouds,  and 
be  ever  with  the  Lord.  Our  dear  friend,  has  only 
gone  a  little  while  before  us.  That  happiness,  which 
he  is  now  enjoying,  and  the  knowledge  of  which, 
comforts  us,  in  his  departure,  awaits  us  also.  In 
a  very  short  time,  our  course,  like  his,  shall  be  fin- 
ished, our  troubles  shall  be  ended,  sin  shall  be  com- 
pletely subdued,  and  -through  the  same  gate,  we  also 
shall  enter  into  the  same  glory.  The  prospect  is  no 
vain  illusion.  Every  instant  is  bringing  it  nearer,  and 
soon  shall  we  behold  this  dear  friend  again.  How  glo- 
rious the  meeting — how  transporting  the  embrace  !  We 
shall  join  again  in  a  pure,  and  holy,  and  perfect  state, 
never  more  to  part.  We  shall  enjoy  each  other  with 
30* 


358  PRINCIPLES   ffF 

increasing  felicity,  and  shall  participate  rathe  same  song 
of  praise,  to  him  who  hath  redeemed  us.  But,  in  this 
season  of  peculiar  sensibility,  we  must  not  limit  our  view, 
to  the  mere  prospect,  of  again  meeting  with  those,  who 
are  taken  from  us,  nor  our  hope  of  rejoicing,  to  that 
of  a  happy  reunion.  That  prospect,  delightful  as  it  is, 
presents  but  a  small  part,  of  the  glory  and  blessedness 
of  heaven.  We  then  shall  be  free  from  all  sin,  and  the 
soul  shall  be  in  a  state,  of  full  and  everlasting  sanctifi- 
cation.  With  boundless  and  triumphant  joy,  we  shall 
adore  the  ever  blessed  and  glorious  Trinity,  and  dwell 
in  that  resplendent  brightness,  which  cometh  from 
the  throne.  Ah  !  who  can  imagine  the  extent  of  this 
heavenly  glory,  or  the  rapturous  feeling,  with  which 
kindred  spirits,  whilst,  with  a  seraph's  smile,  they  smile 
on  each  other,  shall  say,  come,  let  us  praise  the  Lord 
God  Almighty,  and  ascribe  blessing,  and  honour,  and 
glory,  and  power,  unto  Him  that  sitteth  upon  the  throne, 
and  unto  the  Lamb,  for  ever  and  ever. 

These  various  considerations  tend,  by  the  blessing  of 
God,  to  improve  the  mind,  and  fill  it  with  peace  and 
joy  in  believing.  They  powerfully  lead  the  soul  to 
Christ,  and  present,  in  a  forcible  manner,  to  the  mind, 
softened  by  sorrow,  a  lively  view  of  the  evil  of  sin,  which 
hath  brought  so  much  misery  into  the  world,  of  the  rich 
grace  of  God  who  hath  provided  a  Redeemer,  and  of  the 
love  and  power  of  Christ,  and  of  the  glory  of  his  king- 
dom. They  impress  upon  the  mind  a  deep  sense  of  the 
value  of  religion,  and  the  importance  of  that  victory,  by 
which  the  sting  of  death  hath  been  destroyed,  and  the 
glorious  hope  of  eternal  life  bestowed  upon  men.  They 
lead  the  soul  to  prize  Jesus  more  highly,  to  see  more 
clearly  the  excellence  of  his  work,  and  his  compassion 
to  sinners.  They  manifest  the  vanity  of  this  life,  and 
powerfully  convince  the  mind,  that  the  happiness  of 
man,  is  to  be  sought  beyond  the  grave,  Avhen  sin  shall 
be  completely  destroyed.  Amidst  all  the  sorrow,  which 
attends  the  mournful  event,  and  under  all  the  troubled 
thoughts  of  the  soul,  Jesus  is  resorted  to  as  the  resting- 
place,  and  his  Spirit  as  the  Comforter.  To  him,  does 
the  soul  look,  as  the  Protector  and  Redeemer  of  a  de- 
parted friend,  as  the  foundation  of  every  hope  beyond 
the  grave,  as  the  source  of  every  consolation  here.     To 


CHRISTIAN    PHILOSOPHY.  359 

him,  does  the  sorrowful  heart  cleave,  as  unto  a  kind  and 
sympathizing  friend,  nor  does  it  cleave  to  him  in  vain. 
He  who  wept  at  the  grave  of  Lazarus,  refuses  not  his 
Spirit  of  comfort,  to  his  disciple  here.  Earthly  friends 
offer  the  consolation  of  sympathy  ;  but  they  afford  little 
relief,  except  what  springs,  from  their  encouraging  the 
soul,  with  the  promises  of  God.  But  this  friend,  who 
sticketh  closer  than  a  brother,  hath  at  his  command  all  the 
sources  of  comfort.  When  the  soul  seeks  support  from 
him,  unbosoms  to  him  its  grief,  and  rests  on  him  for 
strength  and  consolation,  the  balm  of  healing  is  poured 
into  the  painful  wounds.  The  Spirit  of  GodTby  inspir- 
ing sentiments,  best  suited  to  the  condition  of  the  soul, 
and  dwelling  more  richly  and  graciously  within  it,  ad- 
ministers a  relief,  which  no  man  can  bestow,  and  even 
inspires  a  song  of  praise  and  thanksgiving,  in  the  midst 
of  the  furnace  of  affliction. 

To  those  who  have  not  yet  met  with  these  severe  trials, 
or  who  still  have  clear  friends  remaining,  I  would  sug- 
gest the  necessity,  both  of  gratitude  to  God  for  sparing 
these  comforts,  and  of  improving  the  blessings  which 
remain.  If  we  regret  that  we  did  not  more  fully  enjoy, 
all  the  advantages  we  might  have  derived,  from  the  so- 
ciety of  those  who  have  left  us,  or  that  in  any  respect 
we  failed  in  our  duty  to  them,  let  us  be  more  anxious  to 
conduct  ourselves  with  surviving  friends,  as  we  shall 
wish  we  had  done,  when  they  also  quit  us.  Above  all, 
let  us  be  careful  to  encourage  our  friends  in  the  ways 
of  holiness,  and  use  our  best  endeavours,  to  promote 
their  spiritual  good  and  our  own.  Should  death  cut 
them  off  in  their  sins,  we  shall  be  deprived  of  a  most 
powerful  consolation  ;  for  we  have  bid  them  an  eternal 
adieu,  and  have  only  the  small  comfort  of  thinking, 
that  by  being  taken  away,  they  are  prevented  from  add- 
ing to  the  measure  of  their  iniquity.  Let  this  dread- 
ful consideration,  animate  every  one  to  use  his  best,  and 
most  persevering  endeavours,  for  the  salvation  of  all 
who  are  dear  unto  him.  The  only  consolation,  the 
Christian  can  have,  in  the  agony  of  his  grief,  is  to  look 
forward  to  that  blessed  place,  where  his  sorrows  shall 
not  only  terminate,  but  be  completely  swallowed  up,  in 
heavenly  and  holy  joy. 


360  PRINCIPLES    OP 


VIII. 


The  last  evil  to  be  noticed,  under  which  the  gospel 
affords  strong  consolation,  is  the  prospect  of  death. 
The  notions  which  different  men  form  of  death,  and  the 
views  they  take  of  it,  vary  according  to  their  state  and 
disposition.  Some,  look  forward  to  it  with  fear  and 
apprehension,  only  as  a  painful  evil,  a  calamity  re- 
specting this  life  alone.  They  behold  it  as  a  termina- 
tion of  their  pleasures  and  pursuits,  and  dread  the  strug- 
gle which  may  attend  dissolution.  Others,  in  their  con- 
templation, consider  it  as  a  conclusion  to  all  their  pre- 
sent sorrows  and  pains,  and  under  their  sufferings,  call 
for  its  friendly  aid,  without  allowing  themselves  to  re- 
flect, that  it  may  be  only  the  entrance  into  endless  wo. 
Of  those  who  view  it  more  justly,  and  feel  the  influence 
of  a  religious  principle,  some,  hail  it  as  the  end  of  their 
troubles,  and  the  commencement  of  a  happy  state  of 
existence,  without  connecting  this  prospect,  with  that  of 
the  account,  they  must  give  to  the  supreme  Judge,  of 
the  deeds  done  in  the  body.  Others,  have  the  prospect 
of  the  solemn  judgment,  they  are  to  undergo,  prevail- 
ing over  the  lively  hope  of  glory.  One  or  other  of  these 
two  views,  must  predominate  in  the  mind  of  every 
Christian,  who  contemplates  the  approach  of  death. 
The  last,  is  certainly  felt  with  increasing  awe,  as  the 
moment  of  dissolution  draws  near,  but,  thanks  be  to 
God,  it  does  not  cover  the  Christian  with  confusion,  for 
he,  at  the  same  time,  feels  the  power  of  Jesus  to  save. 
We  cannot  view  the  approach  of  our  death,  solely,  as 
respecting  ourselves,  but  must  reflect  on  its  consequen- 
ces to  others,  particularly  to  our  family.  Much  anxie- 
ty arises  from  the  fear,  of  leaving  a  wife  or  children 
unprotected,  and  perhaps  without  support.  This  anx- 
iety is  natural,  and,  in  so  far  as  it  leads  a  man  to  useful 
exertion,  to  obviate  the  expected  evil,  it  is  laudable. 
Whilst  it  is  in  his  power,  let  him  diligently  endea- 
vour, to  instil  into  his  children  the  knowledge  of 
God,  to  direct  their  hearts  to  love  him,  and  to  de- 
pend upon  him;  and  whilst  he  thus  trains  up  his 
little  ones,  in  the  paths  of  peace,  let  him  pray  ear- 
nestly for  the  blessing  of  God,  and  the  powerful 
working  of  the  Spirit,  on  the  souls  of  his  children. 


CHRISTIAN    PHILOSOPHY.  361 

Let  him,  as  a  parent,  use  those  means  which  God 
hath  put  in  his  power,  of  making  provision  for  their 
temporal  wants,  but  let  him  not  be  over  anxious  ;  for 
he  who  feedeth  the  young  ravens,  will  not  suffer  his 
children  to  want.  God  hath  hitherto  provided  for  them, 
by  means  of  the  parent,  and  if  he  see  fit  to  take  away 
that  particular  mean,  he  hath  others  in  reserve,  for  the 
earth  is  the  Lord's,  and  the  fulness  thereof.  The  life 
of  the  parent  may  be  spared,  and  yet  the  children  may, 
by  that  very  circumstance,  be  reduced  to  beggary.  It 
may  be  taken  away,  and  the  children  liberally  provided 
for,  even  in  very  unexpected  circumstances.  Let  a 
trust  in  Providence,  then,  comfort  those  who  are  going 
down  into  the  grave,  leaving  a  widow  or  orphans  be- 
hind them.  The  God  of  their  fathers,  will  be  their  God 
still,  and  will  guide  them  through  the  journey  of  life. 
The  will  of  God  is  good,  his  purposes  are  wise  and  mer- 
ciful, and  with  this  persuasion,  let  the  dying  Christian 
be  comforted.  Whilst  an  opportunity  is  afforded,  let 
all  men  be  diligent  in  making  an  honest  provision  for 
their  family,  and  in  teaching  them  the  ways  of  salvation,, 
and  let  them  afterwards,  with  confidence,  commit  the 
result  to  God. 

Amidst  all  the  calamities  and  disappointments  of  life, 
under  pains  and  distresses,  under  every  affliction  of 
whatever  kind,  and  above  all,  under  the  struggles  against 
sin,  and  the  sore  sense  of  its  prevalence,  the  great  com- 
fort, the  anchor  of  hope,  is  the  expectation  of  that  state 
of  happiness  and  glory,  promised  by  Christ.  It  is  the 
prospect  of  heaven,  which  consoles  the  Christian  here. 
This  may  be  less  intensely  beheld  in  a  state  of  prosper- 
ity, but  in  adversity  it  is  a  most  powerful  balm.  A  con- 
sideration that  all  the  present  evils  are  fleeting  away, 
and  that  a  glorious  inheritance  awaits  us,  must  act  as  a 
cordial  to  the  mind,  under  every  grief  and  tribulation. 
But  when  we  look  forward,  to  the  possession  of  this 
bright  inheritance,  we  must  recollect,  that  death  is  the 
gate,  through  which  we  enter  into  it. 

Could  we,  in  one  comprehensive  view,  behold  the  mul- 
titude of  human  spirits  which  appears  on  this  globe,  we 
should  every  instant,  see  some  quitting  this,  their  transi- 
tory abode,  and  others  entering,  in  their  place,  into  exist- 
ence here ;  and,  were  one,  who  had  already  gone  into 


362  PRINCIPLES    OF 

eternity,  to  look  back  on  the  fleeting  scenes  of  time,  the 
immense  population  of  a  whole  world,  would  appear  like 
the  myriads  of  motes,  which  dance  in  the  sunbeam,  enter- 
ing and  disappearing  with  a  rapidity,  which,  when  mea- 
sured by  their  everlasting  condition,  baffles  all  calculation 
or  conception.     But  to  him  who  is  )ret  hurrying  through 
time,   the   progress  appears  slow,   and   a   thick   cloud 
seems  to  hang  at  a  distance,  between  it  and  eternity. 
It  is  the   cloud  of  death,  and  through  it  he  must  pass  ; 
into  it  he  must  enter,   perhaps  he  already  feels  himself 
involved  in  its  haze.     What  must  be   the  feelings,  of 
a  man  who  knows,  that  his  numbered  hours  are  expend- 
ed,  and    that  before   the   sun  again   rise,  he   shall  be 
insensible  to  his  light,  and  his  eyes  shall  have  closed  for 
ever  on  time,  and  on  all  that  is  done  in  time.     As  he  ap- 
proaches that  unknown  and  unseen  state,  on  which  he  is 
to  enter,  he  ceases  to   think  on  that  he  is  to  leave,  and 
looks  forward  with  wondering  inquiry,  and  hope  and  joy, 
to  the   new  state  which  awaits  him.     He  perceives  that 
insensibility  is   stealing  upon  him,  that  he  is  gradually 
shut  out  from  this  world ;  his   dim  eye,  and  diminished 
sense,  and  wandering  mind,  testify,  that  he  is  passing  into 
that  cloud,  which  overshadows  the  valley  of  death,  and 
that   gate,  which  leads   at  once  from  time  to  eternity. 
The  last  effort  of  reason  and  intelligence,   may  be   the 
conviction,  that  he  is  now  done  with  this  Avorld.     He 
takes  one  last  glance  of  all  that  it  contains,  as  affording 
a  scene,   in   which  he  has  neither  part  nor  lot.     His 
earthly  joys  and  sorrows  are  at  an  end  ;  and  fain  would 
he    penetrate   the   darkness   which   still    veils    eternity. 
Where  and  what  is  heaven  ?     How  will  God  appear,  and 
how  will  he  be  received?     Will  his  departed  friends,  be 
the  first  to  welcome  him,  or  shall   he  open  his  eyes  first 
on  the  angelic  host,  and   on   Him  who  redeemed   him  1 
Ah  !  He   it  is,  he  feels,  who  is  to  secure   his  entrance, 
and  shield  him,  as  a  redeemed  sinner,  from  the  punish- 
ment he  deserves.     To  behold  the  heavenly  host,  to  meet 
with  departed  friends,  is  indeed  a  joyful  hope  ;  but  there 
is  one  more  blessed,  and  more  beloved  now  than  all — he 
who  hath  been  unto  him,  the  Angel  of  the  covenant — and 
who,  amidst  all  his  sins  and  short-comings,  under  all  his 
waywardness   and  transgressions,   hath  never  left  him 
Kor  forsaken  him,  and  who  is  now  waiting  to  receive 


CHRISTIAN    PHILOSOPHY.  363 

and  defend  him,  and  introduce  him  into  a  place,  most 
transcendent  in  glory  and  in  brightness,  and  filled  with 
the  resplendent  host,  of  angels  and  redeemed  spirits. 
But  all  the  glory  and  brilliancy  of  the  abode,  all  the 
blessedness  of  the  inhabitants,  proceed  from  him  who 
sitteth  on  the  throne,  and  unto  whom  they  cease  not,  to 
offer  praise  and  thanksgiving.  When  the  eye  shall  first 
open  on  this  glorious  scene,  then  shall  the  ear  hear,  those 
seraphic  sounds  of  praise,  and  the  soul,  in  an  instant,  be 
transformed  into  one  of  the  same  glorious  multitude, 
and  be  found  uttering  the  same  ecstatic  praise. 

It  would  be  vain  to  attempt  to  describe  the  feeling  of 
death,  for  that  must  vary  in  every  possible  way,  and  un- 
der every  conceivable  circumstance,  both  as  regards  the 
body  and  the  mind.  It  is  the  sense  of  sin,  which  arms 
death  with  its  terrors  ;  for  the  bodily  pain  is  not  neces- 
sarily so  severe,  as  that,  which  is  endured  in  many  tem- 
porary ailments.  The  fear  of  death,  must  be  propor- 
tioned to  the  sense  of  sin,  where  that  is  not  accompani- 
ed, with  confidence  in  the  blessed  and  effectual  remedy. 
Yet,  would  I  not  wish  to  say,  that  the  approach  of  death, 
is  always  attended,  with  either  painful  dread  to  the  care- 
less, or  exulting  hope  to  the  Christian.  For,  besides 
false  views  of  the  nature  and  the  holiness  of  God,  and 
the  depravity  of  the  human  heart,  that  apathy  of  mind 
which  is  produced  by  the  state  of  the  body,  weakens  all 
impressions,  so  that  both  time  and  eternity,  may  be 
viewed  with  equal  listlessness  and  indifference.  Who- 
ever has  experienced  deadly  and  depressing  sickness, 
must  know  how  careless  the  mind  becomes,  and  how 
devoid  of  interest  even  to  great  and  urgent  danger. 
Hence,  as  well  as  from  spiritual  infatuation,  the  wicked 
often  have  no  bands  in  their  death,  and  depart  as  se- 
renely as  the  Christian.  In  both,  the  feeling  may  be 
blunted,  and  the  mind  may  be  borne  down  by  the  sink- 
ing body,  and  all  its  senses  subjected,  as  if  by  a  spell, 
to  the  influence  of  a  perishing  frame,  so  that  the  hour 
of  death  may  seem  to  be  the  victory  of  matter  over  mind, 
and  a  successful  attack  made  by  him,  who  hath  the  pow- 
er of  death,  on  the  immortal  part  of  man,  before  it  be 
released  from  its  tenement  of  clay.  This  hour,  exhibits 
a  struggle  between  the  disjointed  powers  of  the  mind, 
in  that  mysterious  region  of  phantoms   and  dreams, 


3G4  PRINCIPLES    OF 

which  often  must  be  entered,  in  passing  from  time  to 
eternity,  and  which  is  only  manifested  to  spectators,  by 
the  mixture  of  incoherent  raving,  with  the  mutterings 
of  despair,  uttered  by  the  sinner,  or  the  aspirations  of  a 
spirit,  still  hoping  in  God,  amidst  the  desolations  of  the 
last  enemy.  These  desolations  are,  indeed,  soon  at  an 
end,  for,  with  the  rapidity  of  lightning,  truth  dispels  all 
the  clouds  and  spectres,  of  the  valley  of  the  shadow  of 
death,  even  that  "  truth"  which,  in  Jesus,  is  fully  and 
gloriously  displayed,  the  moment  that  the  soul  is  releas- 
ed from  its  prison-house.  And  who  can  say,  that  when 
set  free,  from  all  the  horrors,  of  this  last  scene  of  delu- 
sion, the  redeemed  soul  does  not  feel,  that  this  deliver- 
ance has  been  slight  indeed,  when  compared  to  the  more 
dangerous,  and  unsuspected  delusions,  of  active  life. 

The  anticipation  of  our  dissolution,  is  a  profitable  me- 
ditation, inasmuch,  as  it  leads  our  thoughts  from  the  van- 
ities of  this  world,  and  places  them  on  that  great  object, 
which  is  to  afford  us  consolation  in  the  hour  of  death. 
By  frequently  thinking  of  our  approaching  end,  we, 
through  the  blessing  of  God,  become  better  prepared  for 
it,  by  having  our  faith  in  Jesus  confirmed,  and  thus  are 
made  more  meet  for  the  inheritance  of  the  saints.  We 
have  the  fear  of  death  subdued,  and  are  animated  to  fol- 
low more  diligently  those,  who,  through  faith  and  pa- 
tience, inherit  the  promises. 

In  the  near  prospect,  or  in  a  lively  view,  of  our  disso- 
lution, the  gospel  affords  every  consolation  the  heart 
can  desire.  The  Redeemer  of  men  hath  given  us, 
through  his  death,  strong  hope  in  the  hour  of  death. 
He  hath  abolished  death  for  his  people.  To  them 
deatli  is  a  peaceful  rest.  He  hath  destroyed  the  sting 
of  death,  and  made  the  grave  a  sanctified  place.  He  is 
present  in  the  last  conflict,  to  support  the  soul  under  a 
sense  of  its  guilt,  that  it  may  feel  that  sin  is  washed  away. 
Jesus,  who  is  the  high  priest  of  his  people,  hath  made  a 
sufficient  atonement,  and  is  ready,  at  the  moment  of  dis- 
solution, to  receive  the  soul  and  present  it,  faultless  and 
blameless,  before  God.  The  Spirit  of  God,  is  present 
with  the  dying  Christian,  to  afford  him  inward  support, 
testifying  unto  him  that  he  is  a  partaker  of  the  divine 
nature,  and  strengthening  his  faith  in  Jesus. 

In  these  awful  moments,  this  world  is  viewed  as  no- 


CHRISTIAN    PHILOSOPHY.  365 

thing,  and  all  its  greatness,  its  pomp,  its  pleasures,  cares, 
and  pains,  as  nothing.     Eternity  is  then  perceived    as 
swallowing  up  time.     God   is  then  beheld  as  infinitely 
holy,  and  the  soul  is  astonished,  that  it  never  before  saw, 
clearly,  the   purity  of  God   and   the   evil   of  sin,  which 
now  appears  to  be  a  dreadful  thing,  capable   of  sinking 
the  sinner  to  the  depths  of  hell.     The  natural  pollution 
of  the  soul,  and  the  guilt  of  innumerable  transgressions, 
are  seen  in  strong  and  glowing  colours.     The  mouth   is 
stopped,  and    no  plea  can  be  found  for  pardon.     Every- 
thing appears   now  in  its  true  light,  and  the  soul  fully 
admits  the  obligation  of  the  law,  and  acknowledges  that 
God  is  just,   when  he  condemns   sinners.      But  in  all 
these  views,  of  the  nature  and  effects  of  sin,   the  soul 
lays  hold  on  the  rich  mercy  of   God  in  Christ,  and   by 
faith   triumphs  over  fears  and  terrors.     Then  the  pow- 
er of  religion  is  felt.     Then   the  influence  of  the    Com- 
forter is  perceived,  and  under  much   weakness,    under 
a  true  sense  of  his  own  guilt,  the  Christian  trusts  to  the 
righteousness    of  Jesus,    and    with   hope    commits    his 
soul  into  his    hand.     He    rejoices  in   the    prospect    of 
death,   which  he   Avelcomes    as  the  messenger  of  peace, 
to  introduce   him   into  that   glorious  land,    where     he 
shall    immediately   behold  the    Father,  who   hath    re- 
deemed  him  ;  Jesus  who  died  for   him    on  the    cross, 
and  hath  been  his   mediator  through  life  ;    the   Spirit 
who  hath  sanctified,    preserved,  and    enlightened    him, 
and  who  shall  now  dwell  fully  in  him  ;  angels  who  excel 
in   strength,    and    praise    God  continually ;    departed 
friends  who  are  waiting  to  embrace   him,  and  to  renew 
that  kind  intercourse,  which  death,  for  a  short  time,  sus- 
pended.    He  is  introduced  by  death  to  an  innumerable 
company  of  blessed  spirits,   and  the  souls  of  just  men 
made  perfect,  from  Adam  to  his  own  day,  and  he  joins 
with  them,  in  loud   Hosannas  to  the  Lamb  who   was 
slain.     Sin  is  now  completely  subdued — all  sorrow  is  at 
an  end — his  trials  and  affliction  are  finished — and  he  is 
made  perfect  in  holiness  and  felicity.     It  is  death  which 
introduces  him  into  this  happy   state.     He  beholds   its 
approach,  with  that   degree  of  interest  and   agitation, 
which  the  mind  must  feel,  on  the  prospect  of  quitting 
for  ever  this  life,   and  entering  on  a  new   and  unseen 
state.     But  he  beholds  it  without  dismay,  without  fear 
31 


366  PRINCIPLES    OF 

or  apprehension.  He  lifts  up  his  head  with  eagerness 
because  his  redemption  draweth  nigh.  If  he  feel,  it  is 
for  his  friends,  and  not  for  himself,  but  he  commits 
them  to  God,  to  that  God  whose  protection  he  hath  him- 
self experienced,  and  who  is  able  to  comfort  those  who 
mourn. 

There  are  speculations,  more  curious  than  satisfac- 
tory, which  may  be  entertained  respecting  the   glorious 
scene,  which  shall   open,  the  moment  death  has  per- 
formed his  commission.     Before  dissolution,  there  may, 
by  the  bright  vision   of  imagination,  be  presented  a  va- 
rying and  beatific  view  of  angels  and  patriarchs,  and  a 
good   assembly  of  glorified   spirits.      Conjectures  may 
be  formed,  how,  and   in  what   manner,   some   dear  de- 
parted friend  shall  be  met,  and  whether  he,  first  of  all, 
may  be  permitted  to  hail  the  emancipated  soul.     There 
may  arise  in  the  mind,  not  yet  separated   from  earth,  a 
view  of  the  resplendent  and  dazzling  brightness  of  the 
glorious  city,  the  everlasting  inheritance,  where  all  that 
can  captivate   and  enrapture  the  eye,  is  to  be  met  with 
in  the  scene.     Curiosity  may,  for  a  time,  dwell  on  these 
speculations  and  creations  of  the  fancy,  but  as  the  hour 
approaches  when  the  reality  is  to  be  beheld,  one  object 
more   glorious,  and  more  precious   still,  fills  the  heart, 
and  fully  engrosses  the  mind.     Bright  as  the  throne  of 
the  Lamb,  is   conceived   to  be,   and  dear   as   departed 
friends  are,  who  rejoice  and  adore  before  it.    He  who 
sits  on  the  throne,  Jesus  the  Son  of  God,  is,  beyond  all, 
the  object  of  attraction.     I  doubt  not,  that  the   soul  of 
every  Christian,  if  conscious  at   death,  is  steadily  fix- 
ed—  not  on  the   brightness   and   glory  of  heaven, — not 
on  the  high  praises  of  its  happy  inhabitants, — not  on  the 
wonders  which  are  to  be  so  soon  beheld,  and  the  dear 
friends   now  to  be   met,  but  on  the  amazing  love,  and 
redeeming  mercy,  and  gracious  power  of  Him  who  hath 
procured  all  these  blessings. 

The  disease  which  precedes  death,  may  be  lingering 
and  painful,  but  death  itself  is  not  to  be  feared.  It  is 
more  terrible  to  those  who  behold,  than  to  him  who  suf- 
fers it.  We  know  not  the  state  of  mind  in  every  Chris- 
tian, or  whether  sensibility  remain  to  the  last,  though 
the  power  of  showing  it  be  lost.  But  one  thing  is  cer- 
tain, that  where  the  power  of  utterance  is  left,  and  the 


CHRISTIAN     PHILOSOPHY. 


367 


approach  of  death  foreseen,  the  Christian  bears  testi- 
mony to  the  power  and  value  of  the  doctrines  of  the 
gospel,  recommends  them  to  others,  and  professes  to 
derive  his  only  consolation  and  support  from  them 
himself.  With  his  latest  voice  he  declares,  I  know 
whom  I  have  believed,  and  that  he  is  able  to  keep  that 
which  I  have  committed  unto  him.  I  have  fought  a 
good  fight.  I  have  finished  my  course.  I  have  kept 
the  faith  :  henceforth,  there  is  laid  up  for  me  a  crown 
of  righteousness.  O  death,  where  is  thy  sting  ?  O 
grave,  where  is  thy  victory  1  The  sting  of  death  is  sin, 
and  the  strength  of  sin  is  the  law ;  but  thanks  be  to 
God,  who  giveth  me  the  victory,  through  our  Lord  Jesus 
Christ.  My  trials  are  now  come  to  an  end.  My  temp- 
tations are  at  a  conclusion.  Sin  shall  no  more  have  do- 
minion over  me.  I  am  going  to  see  those  dear  friends, 
whose  death  I  have  so  long  lamented,  but  now  I  rejoice 
that  they  are,  where  I  hope  to  be.  I  am  going  to  be- 
hold Jesus,  who  loved  me  and  died  for  me,  and,  how 
glorious  the  thought,  I  am  going  where  I  shall  be  quali- 
fied to  praise  and  love  him,  and  where  I  shall  under- 
stand more  clearly  what  he  hath  done  for  me.  Trust 
in  Jesus,  O  my  children.  Love  him  and  keep  his  com- 
mandments, and  in  a  short,  a  very  short  time,  you  shall 
follow  me,  and  we  shall  be  happy  together.  Father, 
into  thy  hands  I  commend  my  spirit.  Lord  Jesus,  re- 
ceive my  soul ! 

Could  language  transfer  to  one  man,  a  transcript  of 
the  mind  of  another,  in  all  its  different  views,  and  in- 
tensity of  feeling,  then  should  we  find,  in  the  immedi- 
ate prospect,  of  quitting  the  vain  and  painful  pursuits  of 
time,  and  entering  on  the  glories  of  eternity,  such  a 
communication  made,  and  such  a  commanding  and  ir- 
resistible impression  produced,  as  should  far  surpass, 
all  that,  the  most  powerful  eloquence,  hath  hitherto  been 
able  to  accomplish.  But  even  'the  most  copious  lan- 
guage, is  inadequate  for  the  purpose,  and  the  most  ener- 
getic expressions  fail ;  for  the  spirit  triumphs  over  the 
weakness  of  the  mortal  state,  and  a  conception  of  this 
triumph,  no  words  can  communicate  to  another.  And 
hence  it  is,  that  whilst  we  draw  near  the  dying  Chris- 
tian, who  already  is  intensely(fixing  his  view,  on  the  heav- 
enly prospect,  which  is  opening  to  him,  and  shutting  out 


368  PRINCIPLES    OF 

the  fading  visions  of  time,  we  can  know  but  little,  of 
what  is  passing  in  the  mind  of  this  pilgrim,  who  is  al- 
ready done  with  the  world.  The  heavenly  expression 
of  the  countenance — the  steadfast  hope,  and  seraphic  joy 
which  beam  in  the  eye,  not  yet  dimmed  by  death — speak 
far  more  than  words  ;  and  that  irresistible,  though  un- 
heard, power  of  sympathy,  which  enables  one  mind,  to 
participate  in  the  feelings  of  another,  to  a  degree  far  be- 
yond the  power  of  words  to  effect,  does  excite  a  persua- 
sion and  conviction,  of  the  value  and  the  blessings  of  re- 
ligion, which,  whether  it  be  lasting  or  not,  must  make 
even  the  most  thoughtless  and  indifferent  say,  "  Let  me 
die  the  death  of  the  righteous,  and  let  my  last  end  be 
like  his." 


Reader,  The  angel  of  death,  though  unseen,  may 
be  now  with  you,  to  deliver  his  message.  His  solemn 
citation,  though  unheard,  may  be  for  to-morrow,  but 
if  not,  still,  it  is  for  a  day,  which  is  fixed  and  unalter- 
able. Do  not  dismiss  this  warning,  without  consider- 
ation, or  in  the  delusion,  that  death  is  less  terrible,  the 
judgment  less  strict,  the  issue  less  important  than  all 
these  really  are.  Eternity  is  at  hand.  Are  you  pre- 
pared to  meet  your  Judge  ?  Be  not  deluded  with  the 
vain  hope,  that  having  done  many  good  things,  you  are 
not  wicked  enough  to  be  condemned.  Herod  did  many 
things,  and  heard  John  gladly ;  but  what  became  of 
Herod  ?  Judge  yourself  by  no  law,  but  that  by  which 
God  will  judge  you,  even  a  strict  and  holy  law.  Trust 
to  no  mercy,  but  that  which  God  hath  declared  to  be 
his  peculiar  mercy.  Consider,  the  very  act  of  having 
hitherto  thought  so  little,  of  all  that  a  Redeemer  did, 
and  suffered,  and  is  still  ready  to  do,  to  be  a  great  and 
a  grievous  sin.  His  agony  was  beyond  your  concep- 
tion, and  although  you  have  lightly  esteemed  it,  yet,  his 
entreaties  are  urgent  and  kind.  Treat  his  call  and  his 
offer  no  longer  with  indifference.  Say  not  again  to  him, 
go  away  for  this  time.  Depend  not  on  any  future  op- 
portunity, for  repentance.  Reject  not  his  mercy.  Do 
for  once  pray.  Stifle  not  the  rising  desire,  or  this  call 
to  pray.  It  is  the  sureTmean  of  obtaining,  the  spirit  of 
wisdom  and  sanctification.    Perhaps  on  your  yielding 


CHRISTIAN    PHILOSOPHY.  369 

to,  or  resisting  this  entreaty,  may  depend  the  happiness 
or  misery,  of  that  soul  and  body,  which  shall  either  live 
for  ever,  under  the  blessing',  and  in  the  joy  of  an  accept- 
ed Saviour,  or  under  the  vengeance  of  an  insulted  and 
rejected  God,  and  the  never-ending  rage  and  cruelty,  of 
him  who  rules  and  torments,  in  that  unquenchable  lire, 
in  which  he  himself,  is  tormented  and  blasphemes. 
Make  now  your  choice,  but  do  not  vainly  attempt  to 
serve  two  masters,  or  to  reconcile  the  love  of  sin,  and 
conformity  to  this  world,  with  the  love  of  God,  and  the  life 
of  faith.  There  must  be  no  half-measures,  no  divided 
allegiance,  for  that  is  direct  rebellion.  Two  spirits 
cannot  reign  in  your  heart.  It  cannot  be  the  Temple 
of  the  Holy  Ghost,  and  also  of  Satan.  God  is  not  to  be 
deceived,  for  he  knows  who  possesses  your  heart.  Sa- 
tan is  not  to  be  deluded,  for  he  knows,  that  this  mixed 
service,  this  offer  of  giving  something  to  God,  and  keep- 
ing something  to  yourself,  is  little  better  than  the  sin  of 
Ananias  and  Sapphira.  With  this  state  he  is  quite  sat- 
isfied, and  may,  at  this  moment,  be  persuading  you,  that 
you  have  given  to  God  all  that  God  can  require.  He 
asks  you  not  to  deny  the  excellence  of  the  Divine  law, 
but  only  to  take  a  little  latitude,  with  regard  to  its 
strictness  and  spirituality.  He  allows  you  to  trust  to 
part  of  Christ's  work,  provided  you  will  not  believe  in 
the  necessity  of  the  whole.  He  lulls  you  with  the  fatal 
hope,  that  you  may  be  saved  from  the  punishment, 
without  being  delivered  from  the  love  and  the  power  of 
sin ;  and  that  although  your  heart  be  not  changed,  yet 
"  ye  shall  not  surely  die." 


APPENDIX. 


Whilst  this  edition  was  printing,  it  has  pleased  the  Father,  to  hear  the 
prayer  of  the  blessed  Redeemer,  in  behalf  of  my  beloved  and  only 
daughter,  "  Father,  1  will,  that  they  also,  whom  thou  hast  given  me,  be 
with  me  where  I  am,  that  they  may  behold  my  glory,  which  thou  hast 
given  me."  To-morrow  (29th  August,  1831),  the  grave,  as  a  consecrat- 
ed place  of  rest,  is  to  receive  her  mortal  remains,  in  sure  and  certain 
hope  of  a  blessed  resurrection. 

Those  who  knew  her  intimately,  will  not  think  it  too  much,  when  I 
say,  that  she  exhibited  as  endearing  a  representation  of  the  Christian 
character,  as  frail  humanity  could  well  afford.  Her  gentleness,  and 
kindly  disposition,  and  well-informed  mind,  made  her  an  agreeable 
companion  to  all ;  but  her  real  worth,  was  chiefly  known  to  Christians. 
Her  benevolence,  and  Christian  charity,  were  unwearied,  though  con- 
cealed; but  the  peculiar,  and  most  earnest  desire  of  her  heart,  was  to 
promote  the  interest  of  her  Redeemer,  and,  in  every  way  she  could,  to 
show  good  to  his  people,  for  his  sake.  I  know  not,  amongst  old  or 
young,  one  more  truly  sanctified,  and  who  seemed,  long  ago,  more  meet 
for  heaven.  In  mercy  to  me,  and  to  others,  she  was  spared  longer, 
doubtless,  that  her  progress  might  be  still  greater,  and  her  happiness 
hereafter,  accordingly,  increased ;  and  also,  because  there  might  still, 
perhaps,  be  some  to  whom  she  was  to  be  the  instrument  of  leading  to 
the  cross  of  Christ ;  and  now,  even  when  dead,  I  believe  that  to  many, 
she  yet  speaketh.* 

I  write  not  this,  so  much  from  parental  feeling,  as  that  others  may  be 
benefited  by  her  example,  and  also  to  say,  that  if  any  have  derived  the 
8mallest  degree,  either  of  instruction,  or  comfort,  from  this  work,  it  is 
to  her  they  are  indebted,  for  it  was  by  her  urgent  entreaty,  that  it  ever 
went  beyond  the  first,  and  anonymous,  edition.  It  may  also  be  a  com- 
fort to  many  drooping  spirits  to  know,  that  with  all  her  devotedness  to 
Christ,  and,  I  may  truly  say,  apostolic  zeal  for  the  good  of  others,  she 
had  herself,  many  seasons  of  distress  and  of  fear,  but  always,  in  good 
time,  the  light  of  his  countenance  shone  upon  her.  Let  not,  then,  any 
disquieted  soul  say,  that  God  will  forsake  the  work  of  his  hands,  or 
consider*  season  of  distress,  a  mark  of  his  displeasure. 

I  feel,  also,  as  a  reason  for«adding  this  Appendix,  the  duty  of  giving 
praise  to  God,  and  testifying  the  truth  and  stability  of  his"  promises, 
in  my  own  experience,  even  to  the  weakest  of  his  disciples.    Much 

*  For  the  benefit  of  those,  who  are,  or  who  may  be,  in  the  same  si- 
tuation with  myself,  I  give  the  conclusion  of  a  letter,  left  for  me. — "  And 
now,  O  my  beloved  Father,  may  the  best  blessings,  of  the  Lord  Jesus, 
ever  rest  and  abide  on  you.  May  the  consolations  of  his  Holy  Spirit, 
support  and  comfort  you,  in  every  situation,  and  every  trial.  Rejoice,  my 
beloved  Father,  in  the  hope,  the  glorious  hope,  which  is  set  before  you. 
Earthly  comforts  may  be  withdrawn,  but  the  fountain  of  all  comfort 
is  still  Jesus.  Jesus,  the  blessed  Jesus,  ever  liveth.  He  is  a  friend 
born  for  adversity.  Trust  in  him,  my  dearest  Father.  He  will 
never  leave  thee,  nor  forsake  thee.  That  your  soul,  may  ever  be 
abundantly  satisfied  with  his  love,  and  ever  enjoy  his  peace,  and  that 
we  may  meet,  to  praise  him  through  eternity,  is  the  earnest  prayer, 
of  your  dear,  your  affectionate  child.  Rachel." 


APPENDIX.  371 

tender  and  affectionate  kindness,  on  the  present,  and  former  occasions, 
I  have  received  from  my  friends;  but  my  solid  and  permanent  consola- 
tion is,  and  has  been,  from  the  gracious  support  of  my  only  Lord  and 
Master.     I  feel  anxious,  though  in  much  weakness  of  faith,  and  sinful- 
ness of  heart,  to  call  on  others  to  trust  to  him,  in  every  time  of  need,  and 
to  declare  the  great  things  that  God  has  done  to  me,  for  he  has  not  per- 
mitted me,  to  lose  my  hope  and  confidence  in  him.     But,  from  my  own 
thoughts,  and  the  fears  which  have   beset  me,  I  can  well  believe,  that 
many  fellow-sufferers  though  truly  convinced  of  the  wisdom,  and  mercy 
of  God,  may,  from  a  sense  of  sin,  feel  a  difficulty  of  appropriating  to 
themselves,  the  exceeding  great  and  precious  promises  of  God,  and  may, 
also,  look  with  sad  forebodings,  to  trie  rest  of  their  pilgrimage.     Such 
a  one  may  say,  who   shall  now  solace   my  cares,  or  share  my  griefs,  or 
rejoice  with  me,  if  I  ever  again  rejoice?  who  shall  tend  me  when  I  am 
sick,  or  tenderly  sooth  my  dying  hours?  Alas!  I  am  a  solitary  being 
in  the  wilderness ;  my  habitation  is  desolate  ;  I  am  alone,  and  desti- 
tute.    O,   say  not   so,  think  not   thus,  companion  in  affliction.     The 
earth  is  the  Lord's,  and  the  fulness  thereof,  and  though  one  comfort  be 
taken  away,  he  can,  out  of  his  abundance,  supply  all  your  wants,  in  a 
new  and  different  manner,  and  rest  assured,  he  will  do  so.     I  have  my- 
self lost,   not  only  a   dear,  and   affectionate,  and  only  daughter,   but  a 
kind  and  tried  friend,  an  intimate  Christian  associate,  and  a  prudent  and 
faithful  counsellor;  but  I  feel  it  due  to  the  God  who  has  taken  her,  to 
say,  that  I  know,  that  if  I  only  will  keep  true  to  him,  he  will  never  for- 
sake me  ;  but  will,  in  his  own  good  way,  continue  to  provide  for  me  in 
all  necessary  things,  and  give  whatever  is  truly  good  for  me.    Forgive 
a  father's  feelings,  when  1  say,  that  I  shall  never  forget  Ihe  sweet  voice, 
and  devotional  teeling,  with  which  she  read  to  me  the  103d  Psalm,  whea 
I  was  ill.     That  voice,  which,  in   death,  sweetly  called  on  the  blessed 
Jesus,  is  now  employed  in  singing  the  song  of  Moses,  the  servant  of 
the  Lord,  and  of  the  Lamb,  and   already  have  her  sainted  mother  and 
sister,  who  had  gone  before  her,  told  her  of  their  past   blessedness,  and 
they  now,  with  their  other  friends,  rejoice  together,  with  a  joy  unspeak- 
able, and  full  of  glory. 

I  subjoin  the  conclusion  of  a  sermon,  Preached  in  St.  George's 
church,  by  the  Rev.  Dr.  Smyth,  on  the  Sabbath  after  the  funeral,  from 
Isaiah  xxv.  8. 

"  To  particularize  any  one  Christian  disciple,  in  such  circumstances, 
may  appear  to  some,  as  hardly  in  unison,  with  the  public  ministrations 
of  religion,  how  befitting  soever  for  the  ear  of  private  friendship.  Yet, 
surely,  when  the  observations  are  intended,  not  for  the  qestionable  pur- 
pose of  eulogizing  the  departed,  but  for  instructive  reflection  to  the  Hy- 
ing: and  when,  in  the  character  of  the  deceased,  the  grace  of  God,  our 
Saviour,  was  manifested  in  many  of  its  loveliest  and  most  impressive  as- 
pects, the  minister  of  Christ  may  be  permitted  to  record,  her  obligation 
to  Him  who  loved  her,  and  washed  her  from  sin,  in  his  own  blood. 

"  Prolonged  and  repeated  affliction,  afforded  me  the  best  means  of 
understanding,  and  estimating,  the  principles  by  which  she  was  gov- 
erned,and  the  ground  on  which  her  hope  of  eternal  life,  exclusively  rest- 
ed. And  never,  hi  ethren,  has  it  been  my  privilege  to  witness,  a  mora 
lowly  or  sainted  follower  of  the  Lord  Jesus  Christ.  Her  understand- 
ing, naturally  acute  and  vigorous,  and  richly  cultivated,  bowed  with  in- 
telligent obedience,  10  the  doctrine  of  the  cross,  as  the  wisdom  of  God, 
and  the  power  of  God  unto  salvation.  A  spirit,  which  was  the  home  of 
geatle  affections,  and  of  unwearied  benevolence,   invariably  traced, 


372  APPENDIX. 

whatever  was  good  or  useful  iu  the  creature,  to  the   undeserved  mercy 
of  Jehovah. 

"  There  were  two  striking  features,  in  the  character  of  our  departed 
friend,  (and  such  friendship  seemed  a  foretaste  of  heavenly  commun- 
ion) which  merit  especial  notice,  because  they  may  encourage  others, 
amidst  the  weariness  and  conflicts  of  their  pilgrimage.  The  one,  was 
her  peculiar  delicacy  of  conscience  ;  and  the  other,  as  its  natural  fruit, 
great  diffidence  in  regard  to  her  spiritual  state,  and  her  consequent  ac- 
ceptance with  God.  Her  impressions  of  the  divine  presence  and  glory, 
were  deep  and  solemnizing.  She  felt  that  sin  is  exceeding  sinful ;  that 
it  is  the  heaviest  of  all  earthly  burdens  ;  and  that  deliverance  from  its 
guilt  and  power,  is  to  be  found  only  in  the  blood  of  the  cross,  and  the 
orace  of  the  sanctifier.  An  hour  of  communion  with  God  her  Sa- 
viour, undistracted  by  the  things  of  time,  she  valued  more  highly,  than 
the  whole  world's  felicity.  Yet,  many  were  her  fears,  lest  she  might 
fail  of  the  promised  rest.  These  proceeded,  partly,  from  the  feeble- 
ness of  her  health,  but,  mainly,  from  her  exalted  view  of  the  majesty, 
and  spotless  purity,  of  that  God  with  whom  we  have  to  do.  It  was  her 
solace,  however,  that  she  was  freely  invited,  to  unburden  her  soul  before 
Him,  to  be  emptied  of  all  creature  dependence,  and  to  cleave  to  Christ, 
as  all  her  salvation,  and  all  her  desire.  Her  happiest  hours  were  those, 
in  which  she  was  enabled,  in  any  measure,  to  glorify  God,  and  to  do 
orood  to  others.  In  his  servant,  now  removed,  deeds  of  piety  and  be- 
neficence, were  blessed  fruits,  of  that  faith  which  worketh  by  love. 
The  poor  and  the  forgotten,  were  objects  of  her  ceaseless  care  ;  and 
many  a  case  that  others  knew  not,  she  employed  means  to  seek  out. 
All  this  was  done  with  a  delicacy  of  feeling,  which  shrunk  from  the 
eye  of  observation,  whilst  it  ministered  effectual  relief,  to  the  indigent 
and  helpless. 

"  But,  without  transgressing  the  necessary  limits,  it  is  my  duty  to 
remark,  that  wherever  the  principles  of  the  gospel  are  in  saving  oper- 
ation, benficence  is  an  unfailing  result.  Such  beneficence,  the  fruit  of 
love  to  Christ,  glowed  in  her  heart,  as  it  glows  in  all  who  have  learn- 
ed to  look,  not  only  at  their  own  things,  but  also  at  the  things  of 
others.  Another  feature  in  the  character  of  genuine  disciples,  is  their 
desire  to  fulfil  every  relative  obligation,  and  in  her,  we  behold  a  pat- 
tern worthy  of  being  imitated. 

"  '  Blessed  are  the  dead  which  die  in  the  Lord,  from  henceforth,  year, 
saith  the  Spiiit,  that  they  may  rest  from  their  labours,  and  their  works 
do  follow  them.' 

"  Let  mourning  parents  repose  this  day,  with  increased  confidence,  on 
the  arm  that  sustained  their  beloved  children,  and  let  them  give  thanks 
unto  God,  that  their  parental  counsels,  and  prayers,  have  been  crowned 
with  an  abundant  reward.  Ye  fathers  and  mothers  in  Israel,  be  upheld 
by  the  animating  consideration,  that  sons  and  daughters  have  been 
born  unto  God,  and  that  ye  shall  meet  with  them  in  "lory,  heirs  of  God, 
and  joint  heirs  with  Christ,  and  the  Lord  God  shall  wipe  away  tears 
from  all  faces.  Jehovah,  in  whom  they  confided,  even  in  their  depart- 
ing hour,  to  whom  they  affectionately  committed  both  their  own  inter- 
ests and  yours,  will  never  leave  you,  he  will  never  forsake  you.  Ye 
have  sown  in  tears,  but  ye  shall  reap  in  joy. 

"  Now,  unto  him  that  is  able  to  keep  you  from  falling,  and  to  pre- 
sent you,  faultless,  before  the  presence  of  his  glory,  with  exceeding  joy. 
To  the  only  wise  God,  our  Saviour,  be  glory,  and  majesty,  dominion, 
and  power,  both  now  and  ever.     Amen." 


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